Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B.
         De providentia numinis, et animi immortalitate. English
         Lessius, Leonardus, 1554-1623.
      
       
         
           1631
        
      
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             Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B.
             De providentia numinis, et animi immortalitate. English
             Lessius, Leonardus, 1554-1623.
             Knott, Edward, 1582-1656.
             Raleigh, Walter, Sir, 1552?-1618.
          
           [16], 457, [1] p.
           
             G. Seutin?] Permissu superiorum,
             [Saint-Omer :
             M.DC.XXXI. [1631]
          
           
             A translation, possibly by Edward Knott (pseudonym of Matthew Wilson), of: Lessius, Leonardus. De providentia numinis, et animi immortalitate.
             Translator suggested by STC.
             Place of publication and suggested printer from STC.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           God -- Proof -- Early works to 1800.
           Immortality -- Early works to 1800.
        
      
    
     
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           RAVVLEIGH
           HIS
           GHOST
           .
           Or
           ,
           A
           Feigned
           Apparition
           of
           
             Syr
             VValter
             Rawleigh
          
           ,
           to
           a
           friend
           of
           his
           ,
           for
           the
           translating
           into
           English
           ,
           the
           Booke
           of
           
             Leonard
             Lessius
          
           (
           that
           most
           learned
           man
           )
           entituled
           ,
           
             De
             prouidentia
             Numinis
             ,
             &
             Animi
             immortalitate
             :
          
           written
           against
           Atheists
           ,
           and
           Polititians
           of
           these
           dayes
           .
        
         
           Translated
           by
           A.
           B.
           
        
         
           
             Quae
             haec
             summa
             delicti
             ,
             nolle
             illum
             agnoscere
             ,
             quem
             ignorare
             non
             p●●●is
             ?
          
           
             Cyprian
             .
             l.
             de
             Idolorum
             vanitate
             .
          
        
         
           Permissu
           Superiorum
           .
           M.
           DC
           .
           XXXI
           .
        
      
       
         
         
         
           THE
           APPARITION
           
             to
             his
             Friend
          
           .
        
         
           DEARE
           Friēd
           ,
           whome
           I
           much
           prized
           ,
           whiles
           my
           soule
           was
           inuested
           with
           Flesh
           ,
           &
           my
           Body
           enioyed
           the
           Ayre
           ,
           which
           now
           thou
           breathest
           .
           My
           Spirit
           is
           ,
           at
           this
           tyme
           ,
           permitted
           by
           the
           Almighty
           to
           appeare
           to
           thee
           ,
           to
           intreat
           a
           Boone
           ,
           or
           Fauour
           .
           Thou
           well
           knowest
           ,
           that
           the
           World
           (
           whose
           dialect
           is
           euer
           deliuered
           in
           the
           blacke
           notes
           of
           Obloquy
           and
           Reproach
           ,
           )
           hath
           at
           sundry
           
           tymes
           ,
           cast
           a
           foule
           ,
           &
           most
           vniust
           aspersion
           vpon
           Me
           ,
           for
           my
           presumed
           deniall
           of
           a
           Deity
           .
           Frō
           which
           abhominable
           and
           horrid
           crime
           ,
           I
           was
           euer
           most
           free
           .
           And
           not
           any
           man
           now
           liuing
           ,
           better
           knoweth
           the
           same
           ,
           thē
           thy selfe
           ,
           in
           whose
           presence
           (
           if
           thou
           doest
           remember
           )
           I
           was
           often
           accustomed
           highly
           to
           praise
           and
           esteeme
           the
           Booke
           of
           Lessius
           ,
           written
           in
           proofe
           of
           the
           being
           of
           a
           Deity
           ,
           &
           entituled
           ,
           
             De
             prouidētia
             Numinis
          
           .
        
         
           Since
           then
           ,
           that
           Treatise
           euen
           frustrateth
           with
           shame
           and
           consusion
           ,
           all
           the
           impugners
           of
           so
           illustrious
           and
           euident
           a
           Principle
           (
           Charactered
           in
           our
           Soules
           by
           Gods
           owne
           seale
           ;
           )
           therefore
           my
           humble
           ,
           and
           earnest
           request
           is
           ,
           that
           thou
           wouldst
           take
           the
           paines
           
           to
           translate
           the
           said
           treatise
           into
           English
           ;
           and
           let
           the
           Title
           beare
           my
           Name
           ,
           that
           so
           the
           Readers
           ,
           may
           acknowledge
           it
           ,
           as
           done
           by
           my
           sollicitation
           .
           In
           the
           performance
           of
           which
           labour
           (
           besides
           the
           accomplishmēt
           of
           my
           desire
           heerein
           )
           thou
           payest
           some
           small
           Tribute
           of
           that
           Homage
           to
           him
           who
           gaue
           thee
           &
           me
           our
           Being
           :
           
             In
             ipso
          
           enim
           
             viuimus
             ,
             mou●mur
             ,
             &
             sumus
             .
          
           So
           wishing
           thee
           true
           felicity
           ,
           and
           the
           world
           more
           charity
           in
           its
           Censures
           ,
           I
           am
           in
           hast
           to
           leaue
           thee
           ,
           since
           my
           Spirit
           is
           not
           suffered
           to
           stay
           any
           longer
           vpon
           earth
           ;
           but
           must
           returne
           with
           speedy
           wing
           ,
           to
           the
           place
           from
           whence
           it
           came
           .
        
         
           
             The
             Ghost
             of
             W.
             Rawleigh
             .
          
        
      
       
         
         
           THE
           TRANSLATOVR
           to
           the
           Reader
           .
        
         
           COVRTEOVS
           Reader
           ,
           seing
           the
           iniquities
           of
           these
           dayes
           are
           such
           ,
           that
           diuers
           men
           there
           are
           ,
           of
           so
           flagitious
           liues
           ,
           in
           their
           conuersation
           and
           manners
           ,
           that
           they
           liue
           as
           though
           there
           were
           neither
           God
           ,
           Heanen
           ,
           Hell
           ,
           or
           any
           
             Immortality
             of
             the
             soule
          
           ;
           and
           it
           is
           to
           be
           feared
           ,
           that
           diuers
           of
           thē
           ,
           are
           in
           their
           secret
           iudgmēts
           so
           inwardly
           perswaded
           :
           Therfore
           for
           the
           awakening
           of
           all
           such
           ,
           so
           monstrously
           peruerted
           and
           blynded
           ,
           I
           haue
           taken
           the
           paynes
           to
           translate
           this
           ensuing
           Treatise
           ,
           written
           by
           the
           most
           learned
           Iesuite
           
             Leonard
             Lessius
          
           (
           a
           man
           in
           these
           tymes
           of
           extraordinary
           
           talents
           in
           learning
           )
           wherin
           by
           many
           most
           irrefragable
           argumets
           is
           conuinced
           ,
           and
           proued
           the
           
             Being
             of
             a
             Deity
          
           ,
           and
           ,
           
             the
             Immortality
             of
             the
             Soule
          
           .
        
         
           I
           haue
           feigned
           the
           occasion
           hereof
           to
           be
           an
           Apparition
           of
           
             Syr
             Walter
             Rawleighs
          
           Ghost
           ,
           to
           a
           liuing
           friēd
           ,
           of
           his
           ,
           intreating
           of
           him
           to
           translate
           the
           same
           .
           My
           reason
           of
           vsinge
           this
           Fiction
           is
           ,
           because
           it
           is
           well
           knowne
           ,
           that
           
             Syr
             Walter
          
           ,
           was
           a
           mā
           of
           great
           Naturall
           Parts
           ,
           and
           yet
           was
           suspected
           of
           the
           most
           foule
           and
           execrable
           crime
           of
           Atheisme
           .
           How
           truly
           ,
           God
           and
           himselfe
           only
           know
           ;
           though
           I
           must
           thinke
           the
           best
           of
           him
           ,
           &
           the
           rather
           in
           regard
           of
           that
           most
           excellent
           ,
           and
           learned
           Description
           of
           God
           ,
           which
           himselfe
           setteth
           downe
           in
           the
           
           first
           lines
           of
           his
           History
           or
           Cronicle
           .
        
         
           Now
           ,
           in
           regard
           of
           his
           eminency
           in
           the
           world
           when
           he
           was
           aliue
           ,
           I
           am
           the
           more
           easily
           perswaded
           ,
           that
           the
           very
           Name
           of
           him
           (
           by
           way
           of
           this
           feigned
           Apparition
           ,
           and
           the
           like
           answerable
           Title
           of
           the
           Translatiō
           )
           may
           beget
           in
           many
           an
           earnest
           desire
           of
           perufing
           this
           Booke
           ;
           and
           so
           become
           the
           more
           profitable
           .
           I
           hope
           for
           taking
           this
           method
           ,
           I
           cannot
           be
           iustly
           blamed
           ;
           for
           if
           I
           haue
           offended
           any
           ,
           it
           must
           be
           
             Syr
             Walter
          
           himselfe
           .
           But
           him
           I
           haue
           not
           wronged
           ,
           since
           I
           do
           vindicate
           ,
           &
           free
           him
           from
           the
           former
           blot
           ,
           as
           presuming
           him
           to
           be
           innocent
           of
           the
           suspected
           Crime
           .
           And
           thus
           (
           good
           Reader
           )
           thou
           hast
           the
           reason
           of
           this
           my
           proceding
           .
           And
           so
           I
           remit
           thee
           to
           the
           Treatise
           it selfe
           .
        
         
           
             A.
             B.
             
          
        
      
       
         
         
           THE
           TABLE
           OF
           CHAPTERS
           .
        
         
           
             The
             first
             Booke
             ,
             of
             the
             Being
             of
             a
             God.
             
          
           
             VVHO
             they
             were
             ,
             that
             denied
             a
             Deity
             :
             and
             what
             were
             the
             Reasons
             persuading
             them
             thereto
             Chap.
             1.
             pag.
             2.
             
          
           
             2.
             
             That
             there
             is
             one
             supreme
             power
             ,
             by
             whose
             Prouidence
             all
             things
             are
             gouerned
             ;
             is
             made
             euident
             by
             many
             reasons
             .
             pag.
             11.
             
          
           
             3.
             
             The
             first
             Reason
             is
             taken
             from
             the
             confessiō
             of
             all
             Countryes
             ,
             and
             of
             all
             wise
             men
             .
             pag.
             13.
             
          
           
             4.
             
             The
             second
             Reason
             drawne
             from
             the
             motion
             of
             the
             heauenly
             Orbes
             .
             pag
             19.
             
          
           
             5.
             
             The
             3
             Reason
             taken
             from
             that
             ,
             that
             corporeall
             substances
             ,
             and
             such
             as
             are
             subiect
             to
             the
             eye
             and
             sight
             ,
             cānot
             haue
             their
             being
             by
             Chāce
             ,
             or
             Fortune
             .
             pag
             27.
             
          
           
             6.
             
             The
             4.
             
             Reason
             ,
             from
             the
             beauty
             of
             things
             ,
             and
             the
             structure
             ,
             and
             composition
             of
             the
             parts
             ,
             in
             respect
             of
             the
             whole
             .
             pag.
             41.
             
          
           
             
             7.
             
             The
             5.
             
             Reason
             drawne
             from
             the
             structure
             and
             disposition
             of
             the
             Parts
             of
             the
             world
             ,
             with
             reference
             to
             their
             ends
             .
             pag.
             59.
             
          
           
             8.
             
             The
             6.
             
             Reason
             borrowed
             from
             the
             structure
             of
             making
             of
             liuing
             Creatures
             ,
             and
             Plants
             ,
             with
             reference
             to
             an
             end
             .
             pag.
             86.
             
          
           
             9.
             
             The
             7.
             
             Reasō
             ,
             that
             all
             things
             do
             worke
             most
             orderly
             to
             a
             certayne
             end
             .
             pag.
             114.
             
          
           
             10.
             
             The
             8.
             
             Reason
             from
             the
             diuersity
             of
             mens
             Countenances
             and
             voyces
             ,
             and
             frō
             the
             Pouerty
             of
             Man.
             pag.
             145.
             
          
           
             11.
             
             The
             9.
             
             Reason
             ,
             is
             from
             Miracles
             .
             pag.
             153.
             
          
           
             12.
             
             The
             10.
             
             Reasō
             taken
             frō
             Prophefies
             .
             p.
             177.
             
          
           
             13.
             
             The
             11.
             
             Reason
             taken
             frō
             Spirits
             .
             pag.
             206.
             
          
           
             14.
             
             The
             12.
             
             Reason
             ,
             taken
             frō
             the
             absurdities
             ,
             rising
             from
             the
             contrary
             doctrine
             .
             pag
             ,
             216.
             
          
           
             15.
             
             The
             13.
             
             Reason
             drawne
             from
             the
             Immortality
             of
             the
             Soule
             .
             pag.
             226.
             
          
           
             16.
             
             The
             14.
             
             Reason
             taken
             from
             diuers
             exāples
             of
             diuine
             reuenge
             ,
             and
             benignity
             .
             pag.
             229.
             
          
           
             17.
             
             The
             15.
             
             Reason
             taken
             from
             the
             secret
             punishing
             of
             Blasphemy
             ,
             Periury
             ,
             and
             Sacriledge
             .
             pag.
             262.
             
          
           
             18.
             
             The
             Argumēts
             aswered
             which
             are
             brogh●
             against
             the
             being
             of
             a
             Prouidence
             ,
             and
             a
             Deity
             .
             pag.
             276.
             
          
           
             19.
             
             The
             second
             Argumēt
             against
             the
             
               Diuine
               Prouidence
            
             ,
             answered
             .
             pag.
             282.
             
          
           
             20.
             
             The
             third
             Argument
             .
             pag.
             186.
             
          
           
             21.
             
             The
             fourth
             Argument
             .
             pag.
             288.
             
          
           
             22.
             
             The
             fifth
             Argument
             .
             pag.
             289.
             
          
        
         
           
           
             The
             second
             Booke
             .
          
           
             VVHEREIN
             is
             proued
             the
             Immortality
             of
             the
             Soule
             .
             Chap.
             1.
             pag.
             296.
             
          
           
             2.
             
             The
             first
             Reason
             ,
             prouing
             the
             soules
             Immortality
             .
             pag.
             303.
             
          
           
             3.
             
             The
             second
             Reasō
             prouing
             the
             same
             .
             p.
             303
          
           
             4.
             
             The
             third
             Reason
             .
             pag.
             305.
             
          
           
             5.
             
             The
             fourth
             Reason
             .
             pag.
             307.
             
          
           
             6.
             
             The
             fifth
             Reason
             .
             pag.
             308.
             
          
           
             7.
             
             The
             sixt
             Reason
             .
             pag.
             309.
             
          
           
             8.
             
             The
             seauenth
             Reason
             .
             pag.
             313.
             
          
           
             9.
             
             The
             eight
             Reason
             .
             pag.
             316.
             
          
           
             10.
             
             The
             ninth
             Reason
             .
             pag.
             317.
             
          
           
             11.
             
             The
             tenth
             Reason
             .
             pag.
             320.
             
          
           
             12.
             
             The
             eleuenth
             Reason
             .
             pag.
             321.
             
          
           
             13.
             
             The
             twelth
             Reason
             .
             pag.
             325.
             
          
           
             14.
             
             The
             13.
             
             Reason
             .
             pag.
             326.
             
          
           
             15.
             
             The
             14
             Reason
             .
             pag.
             328.
             
          
           
             16.
             
             The
             15.
             
             Reason
             .
             pag.
             330.
             
          
           
             17.
             
             The
             16.
             
             Reason
             .
             pag.
             339.
             
          
           
             18.
             
             The
             17.
             
             Reason
             .
             pag.
             343.
             
          
           
             19.
             
             The
             18.
             
             Reason
             .
             pag.
             362.
             
          
           
             20.
             
             The
             19.
             
             Reason
             .
             pag.
             368.
             
          
           
             21.
             
             The
             20.
             
             Reason
             .
             pag.
             375.
             
          
           
             22.
             
             The
             21.
             
             Reason
             .
             pag.
             377.
             
          
           
             23.
             
             The
             22.
             and
             last
             Reason
             .
             pag.
             382.
             
          
           
             24.
             
             The
             Arguments
             obiected
             against
             the
             Immortality
             of
             the
             soule
             ,
             &
             their
             solutions
             or
             Answers
             .
             pag.
             388.
             
          
           
             25.
             
             Of
             the
             Punishments
             of
             the
             life
             to
             come
             ,
             out
             of
             holy
             Scripture
             .
             pag.
             413.
             
          
           
             26.
             
             The
             Conclusion
             .
             pag.
             441.
             
          
        
      
       
         
         
           THE
           PREFACE
           of
           the
           Authour
           .
        
         
           IN
           this
           Treatise
           following
           we
           vndertake
           to
           discusse
           two
           questions
           :
           The
           first
           is
           touching
           
             a
             diuine
             power
          
           ;
           to
           wit
           ,
           whether
           there
           be
           any
           
             diuine
             power
             or
             God
          
           ,
           who
           with
           his
           prouidence
           sterneth
           ,
           and
           gouerneth
           mans
           affaires
           ,
           and
           demandeth
           an
           account
           of
           his
           actions
           after
           this
           life
           .
           The
           other
           ,
           concerneth
           the
           
             Soule
             of
             man
          
           ,
           that
           is
           ,
           whether
           it
           be
           immortall
           ,
           or
           perisheth
           &
           is
           ▪
           vtterly
           extinguished
           with
           the
           body
           :
           Poynts
           worthy
           to
           be
           disputed
           of
           ,
           most
           claborately
           &
           succinctly
           ;
           since
           of
           all
           things
           whatsoeuer
           ,
           which
           become
           the
           obiect
           of
           our
           vnderstanding
           ,
           these
           are
           most
           necessary
           to
           be
           knowne
           .
           And
           touching
           the
           first
           ▪
           supposing
           that
           there
           were
           no
           God
           (
           of
           whō
           this
           whole
           Vniuerse
           and
           all
           negotiations
           of
           man
           were
           to
           be
           gouerned
           )
           but
           that
           all
           things
           ,
           either
           by
           a
           certaine
           force
           of
           nature
           ,
           or
           casuall
           concourse
           of
           
           causes
           had
           their
           euents
           ;
           then
           should
           we
           be
           freed
           of
           great
           feare
           for
           the
           things
           to
           come
           ,
           and
           might
           securely
           and
           without
           all
           impunity
           do
           whatsoeuer
           were
           best
           pleasing
           to
           our
           owne
           dispositions
           .
           For
           then
           no
           man
           were
           obliged
           to
           yield
           an
           account
           (
           after
           the
           death
           of
           the
           body
           )
           for
           things
           done
           in
           his
           life
           time
           ;
           no
           man
           for
           his
           sinnes
           should
           hereafter
           be
           punished
           ;
           neither
           should
           any
           reward
           attend
           the
           faithfull
           and
           veriuous
           .
           Finally
           ,
           neither
           of
           what
           comportment
           ,
           carriage
           ,
           and
           conuersation
           a
           man
           is
           ,
           should
           it
           be
           (
           after
           the
           dissolution
           of
           the
           body
           from
           the
           soule
           )
           either
           preiudiciall
           ,
           or
           beneficiall
           vnto
           him
           .
           Since
           sinne
           then
           ,
           should
           be
           nothing
           ,
           but
           a
           certaine
           aery
           ,
           imaginary
           ,
           and
           a
           false
           conceit
           ,
           of
           a
           law
           violated
           ,
           &
           a
           
             diuine
             power
             offēded
          
           .
        
         
           But
           now
           ,
           once
           acknowledging
           that
           there
           is
           
             a
             God
          
           (
           through
           whose
           prouidence
           and
           prescience
           all
           things
           are
           guided
           and
           measured
           )
           then
           it
           ineuitably
           followeth
           ,
           that
           we
           ought
           greatly
           to
           feare
           and
           reuerence
           him
           ,
           and
           be
           most
           cautelous
           ,
           and
           wary
           ,
           that
           we
           do
           not
           infringe
           his
           lawes
           &
           sāctions
           ;
           Since
           it
           is
           most
           certaine
           ,
           that
           he
           will
           exact
           an
           account
           after
           this
           life
           ,
           and
           will
           inflict
           due
           punishments
           vpon
           sinners
           .
           For
           it
           is
           a
           point
           principally
           iucumbent
           and
           belonging
           to
           a
           gouernour
           ,
           to
           giue
           a
           iust
           retaliation
           and
           retribution
           to
           men
           ,
           recompensing
           their
           enormities
           and
           vyces
           with
           punishments
           ,
           and
           their
           vertues
           with
           honours
           and
           rewards
           .
           All
           kinds
           of
           Gouerments
           ,
           aswell
           of
           the
           
           worser
           sort
           ,
           whether
           they
           be
           
             Tyrannicall
             ,
             Oligarchicall
          
           ,
           and
           Democratical
           ,
           as
           of
           the
           better
           ,
           as
           
             Monarchicall
             ,
             Aristocratical
             ,
             or
             Political
             ,
          
           or
           any
           other
           kind
           of
           Regiment
           compounded
           of
           these
           ,
           do
           vnanimously
           confirme
           &
           warrant
           this
           assertion
           .
           For
           it
           is
           most
           euident
           ,
           that
           all
           these
           haue
           euer
           set
           downe
           rewards
           and
           punishments
           ,
           grounding
           themselues
           vpon
           these
           ,
           as
           vpon
           certaine
           foundations
           ,
           without
           the
           which
           they
           cannot
           in
           any
           sort
           subsist
           or
           continue
           Therefore
           admitting
           that
           there
           ought
           to
           be
           proposed
           both
           rewards
           and
           ch●●tis●en●s
           ,
           thereby
           to
           debar
           men
           from
           vice
           ▪
           &
           incyte
           them
           to
           vertue
           ;
           It
           also
           followeth
           ,
           that
           this
           diuine
           power
           is
           mightily
           to
           be
           feared
           ,
           of
           al
           mē
           ,
           least
           they
           do
           ●●●urre
           his
           〈◊〉
           ,
           &
           least
           they
           purchas●
           to
           themselues
           his
           iust
           reuenge
           .
           For
           no
           man
           is
           able
           to
           resist
           him
           ;
           no
           man
           of
           power
           to
           auoyde
           his
           power
           ;
           to
           be
           short
           ,
           no
           man
           there
           is
           ,
           which
           liueth
           not
           within
           the
           boūd●
           o●
           his
           dominatiō
           .
        
         
           Wherefore
           euery
           one
           is
           chiefly
           to
           be
           most
           circumspect
           ,
           that
           he
           doth
           not
           deny
           the
           existence
           &
           being
           of
           this
           power
           ,
           and
           that
           he
           seeke
           not
           to
           bepr●ue
           it
           of
           prouidence
           in
           the
           disposall
           of
           the
           world
           ,
           and
           of
           all
           things
           comprehended
           therein
           ;
           except
           it
           euidently
           aforehand
           can
           be
           euicted
           by
           conuincing
           &
           solid
           reasons
           ,
           that
           no
           such
           Diuinity
           or
           Power
           there
           is
           ;
           but
           that
           the
           being
           thereof
           is
           suggested
           &
           supposed
           out
           of
           a
           humane
           conceit
           ,
           only
           for
           Policy
           sake
           :
           for
           in
           the
           intertaining
           a
           rash
           conceit
           herof
           ,
           
           a
           man
           exposeth
           himselfe
           to
           the
           perpetrating
           of
           the
           greatest
           offence
           that
           can
           be
           imagined
           ,
           since
           grāting
           the
           being
           of
           such
           a
           Deity
           ,
           the
           denyers
           therof
           stand
           culpable
           of
           a
           most
           heinous
           blasphemy
           ,
           and
           of
           spirituall
           treason
           against
           so
           great
           a
           Matesty
           :
           for
           as
           that
           subiect
           extremly
           wrongeth
           his
           King
           ,
           whō
           he
           denyeth
           to
           be
           King
           ,
           or
           his
           kingdome
           to
           be
           subiect
           vnto
           him
           ;
           though
           this
           his
           denyall
           be
           grounded
           vpon
           some
           outward
           shewes
           of
           probability
           :
           Euen
           so
           ,
           who
           auerreth
           the
           not
           being
           of
           a
           
             supreme
             power
          
           (
           by
           the
           which
           the
           world
           and
           the
           things
           therin
           are
           ruled
           )
           committeth
           a
           most
           heinous
           cryme
           against
           God
           ,
           and
           resteth
           guilty
           of
           the
           highest
           disloyalty
           against
           so
           powerfull
           a
           Deity
           ,
           though
           otherwise
           he
           may
           seeme
           to
           shadow
           such
           his
           blasphemy
           vnder
           the
           tecture
           of
           some
           weake
           &
           feeble
           reasōs
           .
           Which
           point
           being
           so
           ,
           what
           then
           remaineth
           for
           such
           a
           man
           to
           expect
           ,
           then
           a
           most
           heauy
           reuenge
           to
           be
           inflicted
           vpon
           him
           ,
           for
           his
           dentall
           of
           so
           soueraigne
           ,
           and
           so
           
             supreme
             a
             Power
          
           .
        
         
           Now
           then
           ,
           from
           this
           it
           appeareth
           ,
           how
           absolutly
           necessary
           to
           man
           is
           the
           indubious
           and
           certaine
           confession
           and
           acknowledgment
           of
           the
           being
           of
           
             a
             God.
          
           And
           indeed
           the
           knowledge
           of
           the
           condition
           and
           nature
           
             of
             mans
             soule
          
           is
           not
           much
           lesse
           to
           be
           searched
           after
           :
           for
           if
           it
           could
           be
           proued
           that
           the
           Soule
           of
           man
           were
           mortall
           (
           as
           the
           soule
           in
           beasts
           is
           )
           thē
           should
           we
           not
           need
           to
           stand
           in
           feare
           of
           what
           hereafter
           might
           fall
           vpon
           vs
           ;
           but
           we
           
           might
           securely
           lead
           a
           carcles
           &
           pleasurable
           life
           .
           best
           ●or●ing
           to
           our
           owne
           desires
           and
           sensuality
           .
        
         
           Now
           ,
           if
           the
           contrary
           hereto
           shal
           be
           demonstrated
           to
           be
           most
           true
           (
           as
           infallibly
           it
           will
           )
           thē
           haue
           we
           reason
           to
           be
           m●st
           anxious
           ,
           fearfull
           and
           sollicitous
           ,
           least
           by
           our
           wicked
           life
           ,
           and
           Conuersation
           our
           soule
           after
           death
           may
           i●curre
           most
           dreadfull
           and
           eternall
           torments
           .
           Of
           both
           these
           points
           I
           discourse
           in
           this
           treatise
           ;
           to
           wit
           ,
           in
           the
           first
           booke
           of
           the
           
             Being
             of
             a
             God
             &
             a
             supreme
             diuine
             power
             .
          
           In
           the
           second
           of
           ,
           the
           
             Soules
             Immortality
          
           .
           The
           contemplation
           of
           both
           which
           is
           most
           gratfull
           pleasing
           ,
           and
           comfortable
           For
           the
           presence
           of
           a
           Deity
           &
           his
           prouidence
           wonderfully
           sh●neth
           both
           in
           the
           whole
           fabrick
           of
           the
           world
           ,
           and
           in
           the
           creatures
           contained
           therein
           ;
           as
           also
           in
           the
           most
           wise
           disposall
           and
           gouernment
           of
           the
           same
           things
           .
           The
           
             Immortality
             of
             the
             soule
          
           is
           made
           demonstrable
           by
           force
           of
           many
           irrefragable
           and
           conuincing
           arguments
           .
           Both
           these
           shal
           be
           disputed
           off
           ,
           with
           as
           much
           breui●y
           and
           perspicuity
           ,
           as
           possible
           I
           can
           ;
           omitting
           diuers
           curious
           and
           subl●me
           points
           ,
           which
           might
           otherwise
           serue
           to
           en●āgle
           the
           Reader
           ,
           and
           to
           diuert
           his
           iudgment
           from
           the
           principall
           scope
           intended
           by
           me
           ;
           since
           my
           desire
           herein
           i●
           ▪
           that
           what
           is
           here
           vndertaken
           ,
           may
           not
           be
           performed
           out
           of
           any
           idle
           ostentation
           ,
           and
           vanity
           ,
           but
           only
           for
           the
           spirituall
           fruite
           and
           benefit
           of
           the
           studious
           Reader
           .
        
      
    
     
       
         
         SYR
         WALTER
         RAVVLEIGH
         HIS
         GHOST
         .
      
       
         
           Of
           the
           being
           of
           a
           
             Diuine
             power
          
           ,
           or
           God
           ;
           and
           of
           his
           Prouidence
           .
           LIB
           .
           I.
           
        
         
           IN
           the
           first
           place
           here
           ,
           I
           will
           recall
           to
           light
           the
           names
           of
           such
           of
           the
           ancient
           Authours
           who
           haue
           denyed
           a
           Deity
           ,
           or
           a
           
             Diuine
             power
          
           ,
           by
           the
           which
           the
           affaires
           of
           men
           are
           gouerned
           ;
           and
           will
           produce
           the
           chiefest
           argumēts
           vsed
           by
           them
           heerein
           .
           Secondly
           ,
           I
           will
           set
           downe
           the
           contrary
           sentence
           impugned
           by
           the
           former
           Men
           ;
           and
           will
           fortify
           it
           with
           many
           conuincing
           &
           vnanswerable
           arguments
           or
           demōstrations
           .
           Thirdly
           ,
           I
           will
           answere
           ,
           and
           satisfy
           the
           Reasons
           vrged
           by
           the
           aduersaries
           party
           .
        
         
           
           
             VVHO
             THET
             VVERE
             ,
             THAT
             DENYed
             a
             Deity
             :
             and
             what
             were
             the
             reasons
             perswading
             them
             therto
             .
             
               CHAP.
               I.
            
             
          
           
             AMONG
             the
             Ancients
             ,
             some
             are
             found
             ,
             who
             denying
             all
             
               Diuine
               Power
            
             (
             by
             the
             which
             the
             world
             is
             gouerned
             )
             did
             take
             away
             al
             Diuinity
             .
             Others
             though
             granting
             a
             heauēly
             &
             supernaturall
             power
             ,
             did
             neuertheles
             deny
             the
             prouidēce
             of
             the
             said
             power
             in
             particuler
             things
             (
             and
             especially
             in
             actions
             proceeding
             from
             mans
             freewil
             )
             moued
             therto
             through
             a
             shew
             of
             some
             one
             or
             other
             weake
             reason
             ,
             which
             themselues
             were
             not
             able
             to
             answeare
             .
             Those
             who
             absolutly
             denyed
             a
             Deity
             were
             but
             few
             ,
             of
             whom
             the
             chiefe
             were
             
               Diagoras
               Milesius
               ,
               &
               Protagoras
               Abderites
            
             (
             both
             being
             schollers
             of
             
               Democritus
               ,
               &
               Theodorus
            
             cōmonly
             called
             the
             Atheist
             (
             being
             a
             most
             impure
             &
             impudent
             Sophister
             )
             .
             To
             these
             may
             be
             adioyned
             
               Bion
               Boristhenites
            
             (
             Scholler
             of
             Theodorus
             )
             of
             whom
             we
             may
             read
             in
             Suidas
             in
             his
             Lexicon
             ,
             and
             
               Laertius
               l.
            
             2
             &
             9.
             
               de
               vitis
               Philosophorum
            
             .
             With
             these
             former
             may
             be
             also
             marshalled
             Lucian
             the
             scorner
             of
             all
             diuine
             powers
             ,
             and
             the
             bitter
             enemy
             of
             Christians
             ,
             
             who
             for
             his
             impiety
             was
             torne
             asūder
             with
             dogs
             ,
             as
             Suidas
             witnesseth
             .
             Pliny
             also
             is
             to
             be
             ranged
             among
             the
             foresaid
             Atheists
             ;
             who
             in
             his
             second
             book
             c.
             7.
             doubteth
             ,
             whether
             besides
             the
             Sun
             (
             which
             he
             calleth
             the
             chiefest
             gouernour
             ,
             &
             Numen
             of
             Nature
             )
             there
             were
             any
             other
             power
             ,
             or
             any
             other
             God
             ;
             for
             these
             are
             his
             words
             ,
             
               Quisquis
               est
               Deus
               &c.
               
               VVhosoeuer
               that
               God
               is
               (
               if
               any
               such
               be
               )
               he
               is
               in
               euery
               part
               ,
               whole
               sense
               ,
               whole
               sight
               ,
               whole
               hearing
               ,
               whole
               soule
               ,
               whole
               mind
               ,
               &
               finally
               whole
               in
               himselfe
               :
            
             &
             after
             refuting
             the
             Gods
             of
             the
             Gentils
             ,
             he
             further
             saith
             :
             
               Deus
               est
            
             &c.
             
             
               He
               is
               said
               to
               be
               a
               God
               ,
               who
               helpeth
               others
               ,
               and
               this
               is
               the
               way
               to
               purchase
               eternal
               glory
               .
               This
               path
               the
               worthy
               and
               noble
               Romans
               did
               tread
               ,
               and
               in
               this
            
             Vespasian●s
             Augustus
             ,
             
               the
               most
               eminent
               gouernour
               in
               all
               ages
               ,
               walked
               with
               his
               children
               ,
               alwaies
               supporting
               the
               decaying
               state
               of
               men
               .
               And
               that
               such
               men
               should
               be
               ranged
               and
               marshalled
               in
               the
               number
               of
               Gods
               ,
               was
               the
               most
               auncient
               manner
               of
               shewing
               thankefulnes
               &
               gratitude
               to
               men
               wel
               deseruing
               .
            
             And
             then
             after
             ▪
             the
             sayd
             Authour
             further
             writeth
             :
             
               It
               is
               to
               be
               laughed
               at
               ,
               to
               say
               ,
               That
               that
               cheife
               ,
               and
               supreme
               power
               (
               whatsoeuer
               it
               is
               )
               hath
               any
               solicitude
               or
               care
               of
               humane
               things
               ;
               for
               may
               we
               not
               then
               wel
               belieue
               ,
               that
               then
               it
               followeth
               ,
               that
               the
               sayd
            
             Numen
             ,
             or
             Diuine
             power
             
               should
               be
               contaminated
               and
               defiled
               with
               so
               w●arisome
               ,
               and
               so
               multiplicious
               a
               charge
               and
               negotiation
               ?
            
          
           
           
             Now
             
               Democritus
               ,
               Heraclitus
               ,
               Epicurus
            
             ,
             and
             Lucretius
             acknowledging
             a
             Numen
             or
             diuinity
             ,
             denyed
             only
             all
             prouidence
             of
             the
             sayd
             power
             ;
             since
             they
             maintained
             ,
             that
             al
             things
             did
             happen
             either
             by
             force
             of
             Nature
             (
             as
             Lactantius
             sheweth
             l.
             2.
             
               de
               ira
               Dei.
               c.
            
             9.
             
             &
             10.
             )
             or
             els
             by
             the
             casuall
             concourse
             &
             meeting
             of
             infinit
             Atomi
             ,
             as
             is
             euidently
             gathered
             out
             of
             Lucretius
             :
             and
             according
             to
             the
             iudgment
             of
             some
             ,
             Aristotle
             is
             auerred
             to
             be
             of
             the
             said
             opinion
             ,
             who
             in
             the
             12.
             booke
             of
             his
             
               Metaphysicks
               cap.
            
             9.
             writeth
             ,
             
               that
               it
               is
               an
               absurd
               thing
               ,
               that
               prima
               Mens
               ,
               the
               first
               mind
            
             (
             for
             so
             he
             calleth
             God
             )
             
               should
               haue
               a
               care
               of
               some
               thinges
               ;
               &
               more
               ●itting
               it
               were
               ,
               that
               he
               should
               not
               see
               such
               thinges
               ,
               as
               see
               them
               .
            
             Yet
             the
             contrary
             hereto
             he
             intimateth
             in
             the
             tenth
             booke
             of
             his
             
               Ethicks
               cap.
            
             8
             in
             regard
             whereof
             I
             hould
             him
             rather
             to
             be
             freed
             from
             that
             imputation
             ,
             then
             otherwise
             .
             Cicero
             in
             his
             second
             booke
             de
             diuinatione
             ,
             taketh
             away
             all
             prescience
             and
             foreknowledg
             of
             thinges
             to
             come
             ,
             especially
             of
             thinges
             depending
             on
             the
             freedome
             of
             mans
             wil
             ;
             &
             his
             reason
             is
             ,
             in
             that
             he
             thinketh
             this
             foreknowledge
             carryeth
             with
             it
             a
             necessity
             of
             the
             euent
             of
             thinges
             :
             vpon
             which
             ground
             he
             also
             denyeth
             all
             diuination
             and
             prouidence
             .
             Among
             men
             of
             later
             tymes
             many
             may
             be
             foūd
             denying
             the
             Diuinity
             it selfe
             ,
             but
             few
             who
             deny
             only
             the
             foreknowledge
             of
             the
             said
             diuinity
             :
             
             for
             the
             reason
             of
             Prouidence
             or
             foreknowledge
             is
             so
             inseparably
             ioyned
             with
             the
             diuinity
             ,
             as
             that
             they
             cānot
             (
             in
             the
             eye
             of
             cleare
             iudgement
             )
             be
             deuided
             asunder
             ;
             for
             how
             impotent
             and
             weake
             should
             that
             God
             be
             ,
             who
             were
             ignorant
             of
             those
             thinges
             ,
             which
             euen
             to
             vs
             are
             become
             cleare
             &
             euident
             ?
             And
             how
             imperfect
             and
             narrow
             an
             vnderstanding
             should
             he
             haue
             ,
             that
             could
             not
             attend
             to
             all
             thinges
             ,
             which
             doe
             fall
             out
             in
             the
             world
             ?
             Therfore
             it
             is
             wisely
             pronounced
             by
             S.
             Austin
             a
             in
             a
             certaine
             place
             against
             
               Cicero
               :
               To
               confesse
               that
               there
               is
               a
               God
               ,
               and
               withall
               to
               deny
               that
               he
               is
               prescious
               ,
               or
               foreknowing
               of
               things
               to
               come
               ,
               is
               extreme
               madnes
               .
            
             Therefore
             either
             preference
             and
             prouidence
             is
             to
             be
             admitted
             ,
             or
             els
             all
             diuinity
             is
             to
             be
             reiected
             .
          
           
             Although
             at
             this
             day
             there
             be
             many
             who
             deny
             in
             their
             secret
             iudgmentes
             all
             diuine
             power
             and
             Deity
             ,
             yet
             are
             they
             not
             much
             knowne
             to
             the
             world
             ;
             since
             the
             feare
             of
             the
             lawes
             doth
             impose
             silence
             to
             these
             kind
             of
             men
             ,
             and
             only
             secretly
             among
             their
             familiars
             they
             do
             vomit
             out
             their
             Atheisme
             .
             The
             errours
             in
             Religion
             (
             since
             all
             such
             wicked
             doctrines
             do
             finally
             propend
             &
             incline
             to
             Atheisme
             )
             haue
             giuen
             great
             occasion
             hereof
             :
             for
             once
             departing
             from
             the
             true
             religion
             ▪
             mans
             vnderstanding
             findeth
             nothing
             ,
             wherin
             it
             may
             firmely
             and
             securely
             rest
             ;
             and
             then
             
             the
             vnderstanding
             reflecting
             it selfe
             theron
             ,
             instantly
             falleth
             to
             doubt
             of
             the
             whole
             mystery
             of
             all
             religion
             ;
             as
             if
             it
             were
             a
             thing
             forged
             only
             out
             of
             policy
             ▪
             that
             so
             vnder
             the
             tecture
             &
             pretext
             of
             a
             
               Diuine
               power
            
             ,
             the
             people
             may
             the
             more
             easily
             be
             contained
             within
             the
             limits
             and
             boundes
             of
             their
             duties
             .
             And
             hence
             it
             proceedeth
             that
             among
             Heretickes
             ,
             such
             as
             are
             of
             sharper
             wits
             doe
             inwardly
             doubt
             of
             all
             relig●on
             ,
             and
             either
             deny
             ,
             or
             at
             least
             rest
             vncertaine
             ,
             whether
             there
             be
             any
             diuine
             and
             
               supernatural
               power
               at
               al
               ▪
            
             being
             thus
             prepared
             to
             entertaine
             any
             religion
             ,
             so
             farre
             forth
             as
             it
             forteth
             to
             the
             augmentation
             &
             increase
             of
             their
             temporal
             estates
             .
             These
             men
             be
             commonly
             called
             Polititians
             ,
             in
             that
             they
             subiect
             all
             religion
             to
             policy
             ,
             &
             consequently
             by
             how
             much
             the
             more
             any
             religion
             is
             conducing
             to
             the
             bettering
             of
             their
             political
             and
             temporall
             estate
             ;
             by
             so
             much
             it
             is
             by
             thē
             more
             esteemed
             and
             practised
             .
             Among
             these
             men
             
               Nicholas
               Machiauel
            
             hath
             gained
             the
             chiefest
             place
             ,
             as
             appeareth
             out
             of
             his
             books
             written
             in
             the
             Italian
             tongue
             ,
             and
             particulerly
             of
             that
             entituled
             
               de
               Principe
            
             ,
             which
             at
             this
             day
             is
             read
             by
             many
             .
          
           
             The
             chiefe
             reasons
             ,
             whereupon
             this
             opinion
             is
             grounded
             ,
             are
             these
             following
             :
             If
             there
             were
             any
             
               Diuine
               power
            
             ,
             by
             the
             which
             the
             world
             were
             gouerned
             ,
             then
             would
             it
             
             follow
             ,
             that
             improbity
             ,
             wickednes
             ,
             &
             cruelty
             should
             not
             preuaile
             so
             much
             ,
             as
             now
             it
             doth
             :
             neither
             should
             it
             haue
             so
             prosperous
             successe
             and
             euent
             ,
             nor
             should
             it
             oppresse
             and
             betrample
             with
             wrong
             the
             vertuous
             &
             innocent
             ,
             as
             we
             fynd
             that
             in
             all
             ages
             it
             hath
             done
             ;
             seeing
             it
             belongeth
             ,
             and
             is
             peculiarly
             incumbent
             to
             the
             office
             of
             a
             Gouernour
             ,
             not
             to
             suffer
             the
             wicked
             to
             rule
             and
             sway
             much
             ,
             but
             to
             chastice
             them
             with
             diuers
             punishmēts
             ;
             therby
             not
             only
             to
             cause
             them
             to
             cease
             from
             afflicting
             the
             vertuous
             ;
             but
             also
             by
             amending
             their
             manners
             ,
             to
             affect
             and
             prosecute
             a
             vertuous
             life
             .
             And
             for
             example
             heereof
             ,
             let
             vs
             suppose
             any
             one
             Citty
             ,
             the
             which
             the
             worst
             &
             most
             wicked
             mē
             do
             daily
             gouerne
             ,
             who
             without
             any
             feare
             of
             lawes
             cōmit
             rapyne
             vpon
             the
             goodes
             of
             their
             neighbours
             ,
             do
             violate
             and
             desile
             the
             beds
             of
             others
             ,
             and
             without
             restraint
             do
             satisfy
             their
             lusts
             in
             all
             things
             ;
             who
             would
             say
             that
             this
             Citty
             ēioyed
             a
             Gouernour
             that
             is
             wise
             and
             prouident
             ?
             Wherefore
             since
             in
             the
             whole
             world
             there
             is
             such
             disturbance
             of
             order
             that
             we
             can
             hardly
             conceaue
             a
             greater
             perturbation
             then
             it
             i●
             ,
             to
             wit
             ,
             the
             religious
             worshippers
             of
             God
             to
             be
             oppressed
             ,
             to
             endure
             extreme
             want
             and
             other
             calamities
             ,
             to
             liue
             in
             a
             despicable
             and
             contemned
             state
             of
             life
             ,
             and
             finally
             most
             miserably
             to
             dy
             ;
             and
             on
             the
             contrary
             syde
             ,
             the
             
             wicked
             to
             gouerne
             &
             sway
             all
             ,
             to
             liue
             affluently
             &
             abundantly
             in
             all
             riches
             ,
             to
             insult
             ouer
             the
             vertuous
             ,
             to
             wallow
             in
             sensuality
             ,
             &
             lastly
             to
             haue
             a
             quyet
             end
             and
             death
             .
             Now
             who
             would
             here
             think
             (
             saith
             the
             Atheist
             )
             that
             Prouidence
             (
             by
             the
             which
             all
             thinges
             are
             dispensed
             ,
             and
             giuen
             in
             an
             euen
             measure
             )
             should
             haue
             any
             presidency
             ,
             or
             power
             in
             the
             vnequall
             disposall
             of
             these
             worldly
             affaires
             ?
             For
             from
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             want
             of
             order
             ,
             and
             from
             this
             confusion
             of
             things
             ,
             the
             former
             men
             did
             coniecture
             ,
             that
             there
             was
             no
             supreme
             gouernour
             ,
             which
             had
             any
             care
             in
             the
             dispensatiō
             of
             temporal
             busines
             .
             This
             argument
             is
             the
             chiefest
             for
             the
             strengthing
             of
             this
             most
             wicked
             assertion
             ,
             which
             preuailed
             much
             ,
             not
             only
             with
             some
             of
             former
             auncient
             tymes
             ,
             but
             also
             with
             diuers
             in
             our
             daies
             .
          
           
             Secondly
             ,
             they
             obiect
             ,
             that
             it
             is
             euident
             euen
             by
             experience
             it selfe
             ;
             that
             mens
             negotiations
             &
             busines
             receaue
             their
             successe
             (
             for
             the
             most
             part
             )
             answerable
             to
             the
             industry
             &
             endeauours
             employed
             in
             them
             ,
             &
             not
             according
             to
             the
             right
             &
             equity
             of
             the
             mater
             ;
             hēce
             (
             say
             they
             )
             it
             procedeth
             ,
             that
             many
             waging
             most
             iniust
             wars
             haue
             obtained
             the
             victory
             ,
             either
             because
             they
             were
             more
             numerous
             &
             powerful
             in
             souldiers●
             ,
             or
             in
             that
             they
             were
             more
             industrious
             &
             painful
             in
             their
             designments
             .
             
             In
             like
             sort
             such
             men
             ,
             as
             maintaine
             vnlawful
             suites
             ,
             do
             oftentymes
             by
             periuryes
             and
             false
             witnesses
             purchase
             the
             sentence
             of
             the
             Iudge
             .
             Finally
             ,
             we
             find
             ,
             that
             mens
             owne
             industry
             and
             laboriousnes
             doth
             much
             more
             predominate
             and
             rule
             ouer
             all
             their
             mutuall
             commercements
             ,
             then
             the
             prouidence
             or
             influence
             of
             any
             higher
             cause
             .
             Al
             which
             obseruations
             may
             seeme
             to
             intimate
             ,
             that
             there
             is
             no
             superiour
             
               Diuyne
               Power
            
             ,
             gouerning
             and
             moderating
             mens
             actiōs
             ;
             but
             that
             euery
             one
             is
             lest
             to
             his
             owne
             particuler
             prouidence
             ,
             and
             watchfullnes
             .
          
           
             Thirdly
             ,
             we
             see
             that
             things
             consisting
             of
             nature
             ,
             do
             euer
             proceed
             after
             one
             &
             the
             same
             manner
             ,
             keeping
             one
             immoueable
             course
             &
             order
             .
             Thus
             the
             Sunne
             euer
             ryseth
             &
             setteth
             &
             rūneth
             the
             same
             circles
             ,
             occasioning
             with
             his
             approach
             ,
             the
             Spring
             and
             Sūmer
             ;
             with
             his
             departure
             ,
             the
             Autume
             &
             Winter
             :
             in
             like
             sort
             things
             natural
             do
             grow
             and
             after
             decay
             or
             dye
             ,
             still
             one
             thing
             begetting
             another
             without
             cessatiō
             or
             end
             ,
             to
             the
             perpetuating
             of
             the
             same
             species
             or
             kind
             ,
             which
             is
             a
             signe
             that
             all
             things
             are
             gouerned
             by
             the
             force
             of
             Nature
             ,
             and
             that
             there
             is
             no
             other
             higher
             power
             ,
             then
             Nature
             her selfe
             ,
             by
             the
             which
             all
             these
             thinges
             are
             effected
             .
          
           
             Fourthly
             ,
             we
             obserue
             that
             man
             is
             first
             begotten
             ,
             formed
             in
             his
             mothers
             wōbe
             ,
             borne
             ,
             
             increaseth
             ,
             comes
             to
             his
             full
             groth
             or
             vigour
             ,
             growes
             old
             and
             dyes
             after
             the
             same
             māner
             ,
             as
             other
             more
             perfect
             liuing
             creatures
             do
             ,
             and
             that
             he
             consisteth
             of
             the
             said
             members
             and
             organs
             ;
             therfore
             there
             is
             the
             like
             end
             of
             mās
             life
             ,
             as
             of
             other
             creatures
             ;
             and
             as
             they
             do
             vtterly
             perish
             away
             after
             death
             ,
             s
             also
             doth
             man.
             
          
           
             Lastly
             ,
             if
             there
             be
             any
             supreme
             spirit
             ,
             or
             diuine
             nature
             ,
             it
             is
             credible
             ,
             that
             it
             doth
             not
             intermedle
             with
             mans
             affaires
             ,
             nor
             busieth
             it selfe
             with
             things
             done
             among
             vs.
             First
             because
             ,
             this
             seemeth
             vnworthy
             the
             maiesty
             of
             so
             great
             a
             Deity
             ;
             for
             as
             a
             mighty
             Monarch
             doth
             not
             trouble
             himselfe
             with
             the
             particuler
             actions
             of
             his
             Cittizens
             ,
             workemen
             ,
             or
             bond-slaues
             ,
             litle
             regarding
             what
             they
             say
             ,
             thinke
             ,
             or
             do
             ,
             as
             houlding
             the
             care
             of
             such
             small
             matters
             to
             be
             an
             indignity
             to
             his
             regall
             state
             :
             In
             lyke
             sort
             ,
             Men
             scorne
             the
             labour
             &
             busines
             of
             Ants
             or
             flees
             ,
             as
             not
             regarding
             their
             policy
             or
             course
             they
             hould
             .
             But
             now
             in
             reference
             &
             comparison
             to
             that
             
               supreme
               power
            
             ,
             we
             men
             are
             far
             lesse
             inferiour
             then
             the
             Ants.
             Furthermore
             ,
             seing
             that
             Diuinity
             is
             perfectly
             blessed
             ,
             containing
             all
             sufficiency
             within
             it selfe
             ,
             and
             seeking
             nothing
             ,
             that
             is
             extrinsecall
             or
             externall
             ;
             why
             then
             should
             it
             be
             sollicitous
             and
             carefull
             of
             our
             Actions
             ?
             Finally
             the
             former
             point
             seemes
             true
             ,
             in
             regard
             ,
             that
             
             by
             the
             meanes
             of
             humane
             things
             (
             howsoeuer
             they
             happen
             )
             there
             is
             neither
             any
             more
             neere
             approach
             or
             further
             distance
             from
             the
             sayd
             Deity
             .
             Other
             Arguments
             to
             proue
             the
             same
             (
             then
             are
             here
             alledged
             )
             I
             fynd
             none
             ;
             and
             these
             former
             arguments
             are
             answered
             &
             solued
             in
             the
             fiue
             last
             Chapters
             of
             this
             first
             booke
             .
          
        
         
           
             THAT
             THERE
             IS
             ONE
             SVPREME
             Power
             ,
             by
             whose
             Prouidence
             all
             things
             are
             gouerned
             ;
             is
             made
             euident
             by
             many
             reasons
             .
             
               CHAP.
               II.
            
             
          
           
             BVT
             the
             contrary
             sentence
             of
             this
             poynt
             is
             to
             be
             acknowledged
             and
             set
             downe
             ,
             as
             an
             inexpugnable
             verity
             ;
             to
             wit
             ,
             that
             there
             is
             
               a
               supreme
               Diuyne
               Power
            
             ,
             by
             whose
             prouidence
             and
             wisdome
             all
             things
             (
             both
             humane
             &
             others
             )
             are
             gouerned
             ,
             and
             this
             power
             we
             cal
             God.
             Now
             this
             truth
             is
             not
             to
             be
             belieued
             only
             by
             force
             of
             diuine
             reuelation
             ,
             but
             also
             is
             made
             most
             euident
             by
             many
             reasons
             and
             demonstrations
             ,
             which
             are
             most
             obuious
             and
             familiar
             vnto
             vs
             ,
             and
             are
             to
             be
             apprehended
             euen
             by
             our
             senses
             .
             For
             although
             a
             
               diuine
               nature
            
             or
             diuinity
             ,
             in
             respect
             of
             it selfe
             is
             altogether
             inuisible
             ,
             notwithstāding
             there
             appeare
             so
             many
             perspicuous
             notes
             and
             prints
             thereof
             
             in
             sensible
             thinges
             so
             many
             footsteps
             euery
             where
             ;
             finally
             so
             many
             sparcles
             of
             this
             light
             or
             splendour
             are
             shining
             in
             euery
             thing
             ,
             as
             that
             who
             will
             diligently
             insist
             in
             the
             cōtemplation
             of
             them
             ,
             cannot
             possibly
             doubt
             either
             of
             the
             being
             
               of
               a
               God
            
             ,
             or
             of
             his
             Prouidence
             .
          
           
             Fourteene
             or
             fifteene
             reasons
             do
             occurre
             to
             me
             ,
             from
             which
             this
             truth
             receaueth
             its
             proofe
             ,
             or
             rather
             demonstration
             ,
             which
             I
             wil
             briefly
             here
             explicate
             ,
             to
             wit
             :
             first
             ,
             
               from
               the
               generall
               confession
               of
               all
               Countryes
               ,
               and
               wisemen
               .
               2.
               
               From
               the
               motions
               of
               the
               heauens
               .
               3.
               
               From
               that
               ,
               that
               thinges
               corporall
               and
               subiect
               to
               sight
               ,
               cannot
               receaue
               their
               first
               being
               from
               themselues
               .
               4.
               
               From
               the
               pul●hr●●ude
               and
               beauty
               of
               things
               and
               from
               the
               structure
               and
               position
               of
               parts
               in
               respect
               of
               the
               whole
               .
               5.
               
               From
               the
               structure
               of
               the
               parts
               of
               the
               world
               ,
               in
               reference
               to
               their
               end
               .
               6.
               
               From
               the
               structure
               and
               position
               of
               parts
               in
               liuing
               Creatures
               ,
               and
               plants
               ,
               in
               reference
               also
               to
               their
               ends
               .
               7.
               
               From
               that
               ,
               that
               the
               actions
               and
               operations
               of
               all
               things
               ,
               most
               directly
               &
               orderly
               tend
               to
               their
               end
               .
               8.
               
               From
               the
               great
               diuersity
               of
               faces
               and
               countenances
               of
               men
               ,
               and
               of
               their
               voyces
               ;
               as
               also
               from
               the
               pouerty
               ,
               and
               penury
               ,
               wherin
               the
               greatest
               part
               of
               the
               world
               are
               borne
               .
               9.
               
               From
               Miracles
               .
               10.
               from
               the
               predictious
               and
               supernaturall
               reuelations
               of
               things
               most
               hidden
               &
               secret
               .
               11.
               
               From
               Spirits
               .
               12.
               
               From
               the
               direction
               and
               gouerment
               of
               Manners
               and
               life
               .
               13.
               
               From
               the
               immortality
               of
               the
               soule
               .
               14.
               
               From
               diuers
               examples
               of
               supernaturall
            
             
             
               reuenge
               ,
               and
               benignity
               ,
               or
               fauour
               .
               15.
               
               From
               the
               punishments
               suddainly
               ,
               and
               visibly
               inflected
               vpon
               blasphemers
               ,
               sacrilegious
               persons
               ,
               and
               periurers
               .
            
          
        
         
           
             THE
             FIRST
             REASON
             IS
             TAKEN
             from
             the
             Confession
             of
             all
             Countries
             ,
             and
             of
             al
             wise
             men
             .
             
               CHAP.
               III.
            
             
          
           
             AS
             much
             as
             we
             may
             be
             instructed
             by
             History
             ,
             al
             Countries
             (
             whether
             barbarous
             or
             professing
             learning
             )
             haue
             in
             all
             ages
             maintayned
             a
             diuyne
             &
             supernatural
             power
             to
             be
             ,
             which
             doth
             know
             and
             gouerne
             al
             our
             actiōs
             ,
             which
             vndertaketh
             the
             charge
             of
             vs
             ,
             to
             whom
             in
             dangers
             ,
             pressures
             ,
             and
             afflictions
             we
             are
             to
             haue
             recourse
             ,
             and
             from
             whose
             hand
             rewards
             for
             welld●ing
             ,
             and
             chasticements
             or
             punishments
             for
             wicked
             actions
             are
             to
             be
             expected
             .
             So
             did
             the
             Iewes
             belieue
             ,
             
               the
               Egiptians
               ,
               Ethiopians
               ,
               Assyrians
               ,
               Chaldeans
               ,
               Grecians
               ,
               Romans
               ,
               Germans
               ,
               French
               ,
               Indians
               ,
               the
               people
               of
               China
               ,
               Iaponians
               ,
               Tartarians
               ,
            
             and
             all
             others
             ,
             not
             only
             after
             ,
             but
             also
             before
             Christs
             comming
             .
             Of
             the
             truth
             of
             which
             poynt
             this
             is
             one
             manifest
             signe
             ,
             to
             wit
             ,
             in
             that
             all
             these
             had
             their
             religions
             ,
             their
             ceremonies
             ,
             their
             temples
             ,
             and
             their
             Priests
             instituted
             for
             the
             
             worshipping
             of
             a
             
               diuyne
               Power
            
             .
             To
             this
             Power
             also
             they
             made
             their
             prayers
             and
             vowes
             ,
             offered
             vp
             their
             sacrifices
             and
             guifts
             ,
             and
             diuers
             wayes
             laboured
             to
             appease
             ,
             and
             pacify
             the
             wrath
             of
             the
             said
             Deity
             .
             Therfore
             it
             followeth
             ,
             that
             they
             all
             ascribed
             to
             this
             Power
             ,
             Prouidence
             ;
             assuring
             themselues
             ,
             that
             it
             tooke
             notice
             of
             their
             actions
             ,
             that
             it
             was
             able
             to
             defend
             them
             ,
             to
             free
             them
             from
             dangers
             ,
             to
             imparte
             to
             them
             thinges
             which
             they
             desired
             ,
             and
             to
             take
             reuenge
             for
             iniuries
             :
             since
             otherwise
             they
             should
             pray
             ,
             &
             offer
             vp
             sacrifices
             to
             it
             in
             vaine
             ,
             if
             it
             knew
             not
             our
             estates
             nor
             intermingled
             it self
             with
             our
             estates
             ,
             nor
             tooke
             care
             for
             vs.
             And
             hence
             it
             followeth
             ,
             that
             this
             opinion
             of
             a
             Deity
             is
             not
             entertained
             only
             by
             force
             of
             Tradition
             ,
             but
             is
             planted
             in
             the
             minds
             of
             al
             ,
             euen
             by
             nature
             her selfe
             .
             For
             although
             all
             do
             not
             agree
             ,
             whether
             the
             supernaturall
             power
             be
             one
             or
             many
             ;
             corporal
             and
             bodily
             ,
             or
             incorporall
             ;
             finite
             ,
             or
             infinite
             and
             immense
             ;
             yet
             all
             conspire
             in
             this
             poynt
             ,
             that
             there
             was
             a
             certaine
             
               supreme
               intelligence
               ,
               or
               Diuinity
            
             ,
             which
             is
             to
             be
             adored
             and
             worshipped
             ,
             as
             euen
             Cicero
             (
             a
             )
             witnesseth
             ,
             saying
             :
             
               Among
               men
               there
               is
               no
               country
               so
               barbarous
               ,
               or
               of
               so
               iron
               and
               hard
               a
               disposition
               ,
               which
               doth
               not
               acknowledge
               ,
               that
               there
               is
               a
               God
               ,
               though
               they
               be
               ignorant
               ,
               what
               this
               God
               should
               be
               .
            
             Which
             Oratour
             also
             in
             another
             (
             b
             )
             place
             speaking
             of
             the
             said
             poynt
             
             saith
             ,
             
               hoc
               omnibus
               est
               innatum
               &
               insculptum
            
             &c.
             
             This
             thing
             (
             to
             know
             that
             there
             is
             a
             
               God
               )
               is
               connaturall
               to
               all
               ,
               and
               euen
               engrauen
               in
               their
               soules
               .
            
             Now
             if
             the
             acknowledging
             of
             this
             poynt
             be
             incident
             to
             all
             by
             nature
             ,
             then
             it
             ineuitably
             followeth
             ,
             that
             it
             cannot
             be
             false
             :
             for
             nature
             neuer
             planeth
             in
             the
             mynd
             any
             assent
             of
             falshood
             ,
             but
             only
             of
             truth
             (
             since
             otherwise
             she
             should
             be
             wicked
             ,
             and
             should
             peruert
             the
             vnderstanding
             and
             reason
             )
             for
             Truth
             is
             the
             right
             state
             ,
             and
             as
             it
             were
             the
             health
             of
             the
             vnderstanding
             ;
             wheras
             falshood
             is
             a
             deprauation
             ,
             and
             a
             bad
             or
             vicious
             distemperature
             of
             the
             same
             :
             but
             the
             Euill
             ,
             and
             Vice
             of
             any
             thing
             proceedeth
             not
             from
             the
             inclination
             of
             nature
             (
             but
             euer
             against
             the
             naturall
             propension
             of
             it
             ;
             )
             therefore
             an
             vniuersall
             assent
             in
             the
             vnderstanding
             of
             what
             is
             false
             ,
             neuer
             taketh
             it
             origin
             ,
             and
             first
             being
             from
             nature
             .
          
           
             I
             further
             add
             ,
             if
             it
             should
             not
             be
             true
             ,
             that
             there
             is
             a
             God
             ;
             thē
             should
             it
             be
             not
             only
             false
             ,
             but
             also
             altogether
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             impossible
             ,
             as
             implying
             an
             irreconciliable
             contradiction
             ;
             for
             if
             at
             this
             present
             there
             be
             not
             a
             God
             ,
             or
             that
             he
             hath
             no
             prouidence
             of
             our
             estates
             ,
             then
             is
             it
             altogether
             impossible
             ,
             and
             inuolueth
             in
             it selfe
             a
             plaine
             contradiction
             ,
             to
             say
             ,
             that
             euer
             at
             any
             tyme
             he
             was
             ,
             or
             that
             euer
             he
             had
             any
             Prouidence
             .
             For
             as
             Aristotle
             ,
             and
             all
             Philosophers
             teach
             :
             
               In
               diuinis
               idem
               est
               esse
               actu
               ,
               &
               posse
            
             
             
               esse
               ;
               non
               esie
               actu
               ,
               &
               esse
               impossibile
               .
               In
               things
               that
               are
               diuine
               ,
               it
               is
               all
               one
               ,
               the
               same
               actually
               to
               be
               ,
               and
               to
               haue
               a
               power
               to
               be
               ;
               as
               also
               actually
               not
               to
               be
               ,
               or
               exist
               ,
               and
               to
               be
               impossible
               to
               be
               .
            
             But
             how
             is
             it
             credible
             ,
             that
             ,
             that
             which
             is
             not
             only
             false
             ,
             but
             also
             altogether
             impossible
             ,
             should
             be
             so
             belieued
             among
             all
             nations
             ,
             and
             should
             be
             so
             engrafted
             in
             the
             mynds
             of
             euery
             man
             ,
             as
             that
             all
             men
             in
             all
             places
             should
             (
             without
             any
             externall
             helpe
             of
             instruction
             therein
             )
             entertaine
             &
             belieue
             the
             same
             with
             a
             vnanimous
             and
             general
             consent
             and
             approbation
             ?
             And
             heere
             is
             discouered
             the
             force
             of
             this
             verity
             ,
             which
             is
             so
             potent
             ,
             and
             hath
             such
             a
             secret
             agrement
             and
             sympathy
             with
             mans
             vnderstanding
             ,
             as
             that
             it
             is
             able
             euen
             to
             inuade
             and
             possesse
             (
             and
             this
             without
             any
             coaction
             or
             constraint
             )
             the
             myndes
             of
             all
             .
             And
             of
             this
             ,
             heere
             is
             an
             euident
             signe
             ,
             in
             that
             al
             countries
             in
             suddaine
             and
             vnexpected
             dangers
             (
             without
             any
             deliberation
             at
             all
             )
             do
             recurre
             &
             fly
             to
             God
             ,
             imploring
             his
             helpe
             and
             assistance
             ,
             saying
             :
             
               O
               God
               succour
               me
               ,
               O
               God
               helpe
               me
               ,
               O
               God
               haue
               mercy
               on
               me
               &c.
               
            
             Againe
             ,
             in
             that
             all
             nations
             belieue
             ,
             that
             God
             knoweth
             al
             things
             ,
             and
             is
             able
             to
             do
             any
             thing
             ,
             they
             vpon
             this
             acknowledged
             ground
             ,
             do
             pray
             for
             fauour
             for
             their
             friendes
             ,
             and
             reuenge
             against
             their
             enemies
             ,
             as
             Tertullian
             elegantly
             sheweth
             in
             his
             booke
             
               De
               Animae
               testimonio
            
             .
          
           
           
             And
             although
             the
             truth
             of
             this
             doctrine
             be
             not
             in
             it selfe
             so
             acknowledged
             and
             euident
             to
             all
             ,
             as
             none
             can
             contradict
             the
             verity
             ,
             yet
             it
             is
             so
             agreable
             to
             the
             light
             of
             reason
             ,
             &
             so
             probable
             ,
             as
             that
             the
             mind
             of
             mā
             is
             instantly
             ready
             to
             giue
             assent
             therto
             ,
             &
             the
             tongue
             prepared
             to
             confesse
             the
             same
             ;
             and
             all
             this
             through
             a
             secret
             instinct
             without
             any
             precedent
             deliberation
             :
             from
             whence
             it
             appeareth
             that
             hitherto
             neuer
             any
             man
             denyed
             this
             verity
             ,
             but
             only
             such
             ,
             whose
             naturall
             iudgement
             ,
             through
             some
             false
             and
             weake
             reason
             ,
             or
             through
             the
             peruersenesse
             of
             his
             phantasy
             was
             mightily
             corrupted
             ,
             &
             as
             it
             were
             darkened
             with
             the
             mist
             of
             an
             erroneous
             imagination
             ;
             no
             otherwise
             ,
             then
             sometimes
             it
             falls
             out
             ,
             that
             some
             men
             haue
             denyed
             thinges
             ,
             as
             were
             most
             euident
             to
             their
             senses
             :
             so
             Zeno
             denyed
             motion
             ,
             and
             
               Democritus
               ,
               rest
            
             ;
             this
             later
             maintaining
             ,
             that
             nothnig
             was
             permanēt
             ,
             but
             al
             things
             were
             in
             a
             continual
             flux
             and
             mutability
             ,
             and
             that
             the
             world
             did
             daily
             grow
             ,
             and
             daily
             decay
             .
             Thus
             we
             fynd
             ,
             that
             nothing
             is
             so
             absurd
             ,
             which
             may
             not
             to
             a
             depraued
             iudgment
             seeme
             consonant
             to
             Reason
             ;
             and
             so
             were
             the
             faculties
             of
             those
             few
             Philosophers
             mynds
             infected
             ,
             who
             denyed
             a
             Diuinity
             ,
             or
             Prouidence
             ,
             as
             aboue
             we
             said
             :
             Notwithstanding
             it
             is
             not
             to
             be
             regarded
             ,
             what
             some
             
             one
             or
             other
             do
             teach
             herein
             ,
             but
             their
             reasons
             wherupon
             they
             ground
             so
             an
             absurd
             assertion
             ,
             are
             to
             be
             weighed
             ,
             which
             indeed
             are
             found
             to
             be
             most
             friuolous
             ,
             weake
             ,
             and
             inconsequent
             ,
             as
             hereafter
             we
             will
             shew
             .
          
           
             To
             the
             common
             iudgment
             of
             al
             Contriēs
             and
             nations
             herin
             ,
             we
             may
             adioyne
             the
             like
             sentence
             and
             iudgment
             of
             all
             most
             learned
             Philosophers
             ,
             who
             euer
             flourished
             in
             any
             place
             or
             tyme
             :
             Since
             al
             these
             most
             cōfidētly
             euer
             maintained
             a
             Deity
             and
             Prouidence
             ,
             as
             
               Augustinus
               Eugubinus
            
             in
             his
             worke
             
               de
               perenni
               Philosophia
            
             ,
             largely
             sheweth
             .
             Thus
             did
             the
             Patriarchs
             teach
             ,
             the
             Prophets
             ,
             and
             al
             the
             wise
             men
             among
             the
             Iewes
             ;
             thus
             the
             Priests
             among
             the
             Egyptians
             ,
             the
             Magi
             among
             the
             Chaldeans
             ,
             the
             Gymnasophistae
             amōg
             the
             Indians
             the
             Druides
             among
             the
             French
             ,
             and
             the
             chiefe
             sects
             of
             Philosophers
             among
             the
             Grecians
             ;
             to
             wit
             ,
             the
             Pithagoreans
             ,
             the
             Platonickes
             ,
             the
             Stoicks
             ,
             &
             (
             as
             Eugubinus
             proueth
             )
             the
             very
             Academians
             .
             I
             heere
             omit
             the
             most
             excellent
             sētences
             of
             this
             poynt
             ,
             which
             are
             frequétly
             found
             in
             
               Trismegistus
               ,
               Orpheus
               ,
               Museus
               ,
               Homer
               ,
               Hesiod
               ,
               Pindarus
               ,
               Sophocles
               ,
               Plato
            
             and
             the
             
               Platonicks
               ,
               Seneca
               ,
               Plutarch
            
             ,
             &
             whō
             if
             any
             be
             desirous
             to
             see
             ,
             let
             him
             peruse
             the
             foresaid
             mentioned
             Authour
             .
          
           
             This
             opiniō
             therfore
             of
             cōfessing
             a
             
               Deity
               ,
               &
               Prouidēce
            
             is
             fortified
             with
             the
             authorities
             
             of
             al
             countries
             ,
             al
             ages
             ,
             all
             religions
             ,
             all
             rites
             &
             ceremonyes
             of
             diuyne
             worship
             ,
             al
             Priests
             al
             Prophets
             ,
             al
             discipline
             of
             Magi
             and
             Wise
             men
             ,
             and
             al
             the
             more
             remarkable
             Philosophers
             of
             al
             nations
             ;
             &
             finally
             it
             is
             warrāted
             by
             the
             force
             of
             nature
             which
             hath
             imprinted
             this
             truth
             at
             his
             very
             birth
             in
             mās
             soule
             .
          
           
             Therfore
             what
             madnes
             and
             blyndnes
             of
             mynd
             it
             is
             (
             for
             some
             few
             weake
             &
             sleighty
             reasons
             )
             to
             imbrace
             the
             contrary
             opinion
             ?
             Since
             this
             is
             nothing
             els
             ,
             but
             to
             prefer
             and
             aduance
             a
             mans
             owne
             priuate
             iudgment
             aboue
             the
             iudgment
             of
             the
             whole
             world
             &
             of
             all
             tymes
             ,
             and
             to
             venditate
             himselfe
             for
             more
             wise
             (
             as
             enioying
             a
             more
             searching
             and
             penetrating
             braine
             )
             then
             any
             other
             man
             liuing
             .
             Therfore
             the
             Atheists
             do
             herin
             discouer
             their
             wonderfull
             folly
             ,
             and
             insupportable
             pryde
             ,
             which
             thus
             hath
             enchanted
             them
             .
          
        
         
           
             THE
             SECOND
             REASON
             DRAVVNE
             FROM
             the
             motion
             of
             the
             heauenly
             Orbs.
             
               CHAP.
               IIII.
            
             
          
           
             IN
             this
             next
             place
             I
             will
             alledge
             certaine
             Philosophical
             reasons
             or
             arguments
             ,
             &
             such
             as
             are
             euidēt
             &
             cleare
             to
             the
             vnderstāding
             ;
             pretermitting
             the
             more
             obscure
             ,
             which
             
             be
             taken
             out
             of
             the
             Metaphisicks
             .
             First
             then
             we
             see
             the
             heanenly
             bodies
             to
             be
             carryed
             about
             in
             their
             Orbs
             with
             a
             most
             rapid
             and
             swift
             motiō
             .
             Now
             this
             motion
             cānot
             haue
             it
             beginning
             frō
             any
             force
             of
             nature
             impressed
             in
             the
             heauens
             ,
             neither
             from
             any
             corporall
             cause
             ;
             therefore
             it
             procedeth
             from
             some
             intelligent
             and
             spirituall
             substance
             ,
             &
             this
             substance
             is
             God.
             That
             it
             doth
             not
             ryse
             frō
             any
             naturall
             inclination
             of
             the
             heauens
             ,
             is
             manifest
             ;
             since
             things
             which
             are
             moued
             by
             a
             propension
             of
             nature
             ,
             direct
             their
             motion
             vnto
             some
             one
             end
             ,
             the
             which
             end
             once
             obtained
             ,
             they
             cease
             from
             further
             motion
             ,
             and
             then
             do
             rest
             ,
             and
             are
             cōserued
             .
             Thus
             al
             sublunary
             bodyes
             enioy
             a
             power
             and
             force
             to
             moue
             ,
             that
             if
             chance
             they
             be
             taken
             from
             their
             naturall
             place
             ,
             they
             striue
             by
             motion
             to
             returne
             therto
             ;
             and
             being
             returned
             do
             there
             rest
             ,
             and
             quietly
             enioy
             their
             owne
             being
             .
             For
             all
             things
             ,
             which
             stand
             obnoxius
             &
             subiect
             to
             corruption
             are
             preserued
             in
             their
             owne
             naturall
             place
             ;
             but
             being
             out
             of
             it
             ,
             they
             perish
             ,
             languishing
             (
             as
             it
             were
             )
             away
             and
             loosing
             their
             state
             of
             nature
             .
             And
             there
             is
             no
             body
             ,
             which
             hath
             an
             inclination
             to
             motion
             ,
             so
             ,
             as
             it
             still
             moues
             without
             end
             ,
             &
             neuer
             attaynes
             to
             its
             period
             ,
             and
             desired
             place
             of
             rest
             :
             for
             as
             the
             Philosophers
             teach
             ,
             
               Motus
               est
               quidda●●●perfectum
               ,
               ●●pote
               via
               ad
            
             
             
               terminum
               .
               Motion
               is
               a
               thing
               imperfect
               in
               it selfe
               ,
               as
               being
               but
               only
               away
               or
               passage
               to
               an
               end
               ,
               or
               rest
               .
            
             But
             there
             is
             nothing
             ,
             which
             couereth
             to
             be
             euer
             in
             its
             way
             or
             iourney
             (
             as
             I
             may
             cal
             it
             )
             but
             all
             things
             desire
             to
             hasten
             to
             their
             terminus
             ,
             or
             end
             ,
             and
             there
             to
             repose
             and
             rest
             .
             Wherfore
             we
             may
             necessarily
             conclude
             frō
             the
             premises
             ,
             that
             seing
             the
             motion
             of
             the
             heauēly
             Orbs
             doth
             not
             tend
             ,
             nor
             is
             directed
             to
             any
             terminus
             ,
             or
             end
             ,
             where
             it
             may
             find
             rest
             and
             quyet
             ,
             that
             therefore
             this
             motion
             floweth
             not
             from
             any
             inclinatiō
             of
             nature
             ,
             as
             the
             motion
             of
             all
             in
             animate
             things
             do
             ,
             which
             we
             see
             in
             this
             world
             .
             This
             poynt
             is
             further
             confirmed
             from
             that
             ,
             that
             euery
             naturall
             inclinatiō
             to
             motion
             is
             directed
             to
             the
             good
             of
             the
             subiect
             or
             body
             ,
             which
             is
             moued
             :
             to
             wit
             ,
             that
             the
             body
             may
             obtaine
             therby
             its
             perfection
             and
             conseruation
             ,
             and
             is
             not
             directed
             to
             the
             good
             or
             benefit
             of
             other
             bodyes
             :
             for
             euery
             particuler
             thing
             hath
             therefore
             a
             force
             and
             propension
             to
             moue
             ,
             that
             by
             such
             a
             mouing
             ,
             it
             may
             obtayne
             that
             place
             ,
             which
             is
             most
             agreable
             to
             its
             nature
             ,
             and
             so
             may
             firmely
             place
             it selfe
             ,
             and
             rest
             there
             ,
             and
             not
             that
             by
             a
             motion
             it
             may
             benefit
             other
             bodies
             .
             But
             now
             the
             motion
             of
             the
             heauenly
             Orbes
             bringeth
             no
             perfection
             at
             all
             to
             the
             Orbes
             ,
             or
             to
             those
             other
             heauenly
             bodies
             (
             for
             what
             doth
             that
             continual
             
             rowling
             about
             of
             the
             Orbes
             profit
             ,
             or
             aduantage
             the
             Sunne
             ,
             or
             the
             other
             stars
             ?
             )
             but
             is
             only
             beneficiall
             to
             the
             inferiour
             bodyes
             ,
             whiles
             by
             this
             motion
             it
             carryeth
             their
             vertues
             and
             influences
             throughout
             the
             compasse
             of
             the
             whole
             Orbes
             ;
             and
             so
             by
             distributing
             them
             ,
             causeth
             all
             things
             to
             receaue
             vegetation
             ,
             life
             ,
             increase
             ,
             perfection
             ,
             and
             conseruation
             .
             Therefore
             it
             is
             most
             euident
             ,
             that
             this
             motion
             of
             the
             heauens
             proceedeth
             not
             from
             any
             secret
             inclination
             of
             nature
             in
             them
             :
             for
             those
             celestiall
             Orbes
             cannot
             apprehend
             or
             conceaue
             their
             motiō
             to
             be
             profitable
             to
             this
             inferiour
             world
             ;
             that
             out
             of
             such
             a
             charitable
             cogitation
             and
             thought
             (
             forsooth
             )
             they
             should
             thus
             incessantly
             moue
             and
             turne
             about
             :
             for
             so
             to
             apprehend
             and
             reflect
             vpon
             the
             profit
             of
             another
             ,
             is
             peculiar
             to
             a
             mynd
             and
             intelligence
             endued
             with
             reason
             .
             From
             all
             which
             it
             is
             necessarily
             euicted
             and
             inferred
             ,
             that
             there
             is
             some
             most
             
               powerful
               spirit
               or
               intelligence
            
             ,
             which
             first
             conceaued
             this
             profit
             in
             its
             mynd
             ,
             and
             by
             reason
             of
             the
             said
             profit
             first
             ordained
             &
             tempered
             this
             motion
             ,
             of
             which
             spirit
             it
             euer
             dependeth
             and
             is
             gouerned
             .
             Furthermore
             the
             great
             variety
             of
             the
             heauenly
             motions
             doth
             sufficiently
             demonstrate
             ,
             that
             they
             proceed
             not
             from
             nature
             ,
             whose
             inclination
             is
             euer
             simple
             and
             vniforme
             .
             For
             besides
             
             their
             motion
             from
             the
             East
             to
             the
             west
             vpon
             the
             Poles
             of
             the
             world
             (
             which
             is
             common
             to
             all
             the
             Orbes
             )
             seuerall
             Orbes
             of
             euery
             Planet
             enioy
             a
             proper
             motion
             frō
             the
             West
             to
             the
             East
             ,
             vpon
             a
             different
             Axis
             ,
             or
             Pole
             ,
             a
             different
             way
             ,
             and
             with
             different
             celerity
             .
             The
             Orbe
             of
             Saturne
             perfecteth
             its
             course
             almost
             in
             30.
             yeares
             .
             The
             Orbe
             of
             Iupiter
             in
             12
             yeares
             ,
             of
             Mars
             about
             2.
             yeares
             ,
             of
             the
             Sunue
             in
             one
             yeare
             ,
             of
             Venus
             in
             one
             yeare
             ,
             of
             Mercury
             almost
             in
             like
             space
             ,
             of
             the
             Moone
             in
             27.
             daies
             ,
             and
             6.
             houres
             .
             Behold
             heere
             the
             great
             diuersity
             .
             Neither
             is
             the
             poynt
             here
             lessened
             ,
             if
             in
             place
             of
             the
             motion
             of
             the
             Planets
             to
             the
             West
             ,
             we
             suppose
             their
             motiō
             to
             the
             East
             (
             though
             somewhat
             slower
             )
             according
             to
             the
             iudgement
             of
             some
             ;
             because
             euen
             granting
             this
             supposal
             ,
             yet
             the
             same
             variety
             is
             obserued
             ,
             the
             same
             difference
             of
             motion
             ,
             and
             the
             same
             sympathy
             ,
             agreement
             ,
             &
             proportion
             .
          
           
             Againe
             ,
             the
             Planets
             sometymes
             are
             more
             neare
             to
             the
             earth
             ,
             other
             tymes
             more
             remote
             and
             distant
             ;
             now
             they
             are
             stationarij
             ,
             then
             directi
             ,
             and
             after
             retrogradi
             :
             to
             the
             demonstration
             of
             which
             poynts
             are
             inuented
             the
             
               Eccentrick
               Circles
            
             ,
             and
             the
             Epicycles
             .
          
           
             Furthermore
             many
             other
             obseruations
             in
             the
             Heauens
             most
             wonderfull
             and
             vnknowne
             
             for
             somany
             ages
             to
             all
             antiquity
             ▪
             are
             lately
             discouered
             by
             the
             helpe
             of
             a
             
               Perspectiue
               glasse
            
             inuented
             by
             a
             certaine
             Batauiā
             .
             As
             for
             example
             ,
             that
             the
             body
             of
             the
             moone
             is
             spongious
             ,
             consisting
             of
             some
             matter
             resembling
             little
             locks
             of
             woll
             ;
             that
             the
             star
             of
             Venus
             doth
             increase
             and
             decrease
             in
             light
             like
             the
             moone
             ,
             crooking
             it self
             into
             hornes
             ,
             as
             the
             moone
             doth
             ;
             and
             when
             it
             Orbe
             is
             full
             of
             light
             ,
             it
             is
             not
             opposed
             diametrically
             to
             the
             Sunne
             ,
             as
             the
             Moone
             is
             ,
             but
             is
             in
             small
             distance
             from
             the
             Sunne
             :
             from
             which
             obseruation
             it
             may
             seeme
             to
             be
             necessarily
             inferred
             ,
             that
             the
             starre
             of
             Venus
             is
             carryed
             in
             a
             huge
             Epicycle
             about
             the
             Sunne
             ;
             so
             as
             it
             is
             sometimes
             far
             higher
             then
             the
             Sunne
             ,
             other
             tymes
             much
             lower
             .
             In
             lyke
             sort
             by
             the
             former
             instrument
             there
             are
             obserued
             ,
             about
             the
             starre
             of
             Iupiter
             4
             ▪
             small
             stars
             ,
             sometimes
             going
             before
             ,
             sometimes
             following
             Iupiter
             :
             at
             one
             tyme
             they
             all
             appeare
             ,
             at
             another
             tyme
             but
             some
             of
             them
             ,
             and
             at
             a
             third
             tyme
             other
             some
             ;
             from
             whence
             also
             we
             may
             gather
             that
             the
             said
             starres
             do
             moue
             in
             little
             Epicycles
             about
             the
             starre
             of
             Iupiter
             .
             Againe
             ,
             in
             the
             body
             of
             the
             Sunne
             there
             appeare
             certaine
             spots
             ,
             which
             notwithstanding
             do
             not
             euer
             retaine
             one
             and
             the
             same
             place
             in
             the
             Sunne
             ,
             but
             daily
             change
             their
             situation
             ;
             and
             at
             one
             tyme
             they
             appeare
             more
             in
             number
             ,
             
             at
             another
             fewer
             .
             From
             which
             it
             is
             easily
             gathered
             ,
             that
             these
             spots
             do
             not
             inhere
             in
             the
             body
             of
             the
             Sunne
             ,
             but
             are
             little
             starres
             ,
             which
             interpose
             themselues
             betweene
             the
             Sunne
             and
             our
             sight
             ,
             and
             are
             moued
             in
             Epicycles
             about
             the
             body
             of
             the
             Sunne
             .
             I
             my selfe
             haue
             often
             obserued
             these
             varieties
             ,
             with
             wonderfull
             admiration
             of
             the
             wisedome
             and
             power
             of
             God
             ;
             who
             hath
             disposed
             the
             course
             of
             the
             starres
             with
             that
             stupendious
             art
             and
             skill
             ,
             as
             that
             they
             are
             in
             no
             sort
             subiect
             to
             the
             apprehension
             of
             mans
             vnderstāding
             .
             I
             here
             omit
             the
             infinite
             multitude
             of
             Starres
             ,
             which
             (
             being
             neuer
             discouered
             to
             the
             Astronomers
             vntill
             this
             tyme
             )
             are
             by
             the
             helpe
             of
             the
             foresaid
             instrument
             most
             distinctly
             seene
             in
             the
             Heauens
             .
          
           
             To
             cōclude
             ,
             in
             the
             eight
             Sphere
             (
             wherin
             the
             fixed
             Starres
             are
             )
             there
             is
             obserued
             a
             triple
             motion
             .
             The
             first
             from
             the
             Fast
             to
             the
             West
             ,
             absoluing
             its
             whole
             course
             in
             24.
             houres
             .
             The
             second
             from
             the
             West
             to
             the
             East
             ,
             which
             is
             thought
             to
             go
             one
             degree
             in
             a
             hundred
             yeares
             .
             The
             third
             from
             the
             South
             to
             the
             North
             ,
             and
             contrariwise
             ;
             by
             force
             of
             which
             motion
             the
             beginning
             of
             Aries
             &
             Libra
             of
             the
             eight
             Sphere
             doth
             descrybe
             certaine
             small
             circles
             about
             the
             beginning
             of
             Aries
             and
             Libra
             of
             the
             ninth
             Sphere
             ;
             
             which
             course
             is
             perfected
             in
             7000.
             yeares
             .
             Now
             ,
             who
             will
             maintayne
             ,
             that
             so
             multiplicious
             ,
             and
             so
             various
             a
             locall
             motion
             should
             proceed
             from
             nature
             ,
             and
             not
             from
             some
             one
             most
             Wise
             and
             Excellent
             an
             Vnderstanding
             or
             Power
             ,
             thus
             gouerning
             all
             the
             heauēs
             for
             the
             benefit
             of
             the
             sublunary
             or
             earthly
             bodies
             ,
             and
             particulerly
             of
             man
             ,
             to
             whome
             the
             rest
             are
             subiect
             and
             seruiceable
             ?
             Neither
             conduceth
             it
             any
             thing
             against
             our
             scope
             ,
             whether
             it
             be
             replyed
             ,
             that
             these
             motions
             are
             performed
             by
             diuers
             trāsient
             pushes
             (
             euen
             as
             the
             rowling
             about
             of
             a
             potters
             wheele
             is
             occasioned
             by
             the
             Potter
             )
             or
             els
             by
             certaine
             stable
             ,
             firme
             &
             permament
             forces
             ,
             impressed
             in
             the
             celestiall
             Orbes
             (
             as
             some
             do
             affirme
             )
             for
             by
             whether
             meanes
             soeuer
             it
             is
             caused
             ,
             it
             necessarily
             proceedeth
             from
             some
             incorporeall
             cause
             indued
             with
             a
             mynd
             and
             vnderstanding
             ,
             &
             not
             from
             any
             peculiar
             propension
             and
             inclination
             of
             nature
             .
             Now
             this
             Cause
             (
             which
             with
             so
             powerfull
             a
             hand
             ,
             and
             so
             many
             wayes
             turneth
             about
             the
             heauenly
             Orbes
             )
             we
             call
             God
             ,
             who
             either
             worketh
             this
             immediatly
             of
             himselfe
             (
             which
             is
             the
             more
             probable
             opinion
             )
             or
             els
             by
             the
             ministery
             and
             help
             of
             inferiour
             Spirits
             ,
             and
             Intelligences
             ,
             as
             many
             do
             hould
             .
          
        
         
           
           
             THE
             THIRD
             REASON
             ,
             TAKEN
             FROM
             that
             ,
             that
             Corporall
             substances
             ,
             and
             such
             as
             are
             subiect
             to
             the
             eye
             and
             sight
             ,
             cannot
             haue
             their
             being
             by
             Chance
             ,
             or
             Fortune
             .
             
               CHAP.
               V.
            
             
          
           
             IN
             the
             whole
             course
             of
             the
             nature
             of
             things
             ,
             there
             must
             needes
             be
             some
             one
             cause
             ,
             of
             which
             all
             therest
             ,
             in
             respect
             of
             their
             substance
             ,
             do
             depend
             :
             and
             that
             we
             call
             God.
             That
             there
             is
             such
             a
             cause
             is
             proued
             ,
             in
             that
             corporeall
             and
             bodily
             things
             do
             proceed
             either
             from
             themselues
             ,
             or
             casually
             from
             fortune
             ,
             or
             from
             some
             incorporeall
             cause
             endued
             with
             a
             mynd
             ,
             vnderstanding
             and
             reason
             .
             For
             neuer
             did
             any
             Philosopher
             set
             downe
             any
             other
             efficient
             cause
             of
             the
             world
             ,
             then
             some
             of
             these
             three
             ;
             neither
             can
             any
             other
             cause
             differēt
             from
             these
             be
             suggested
             or
             imagined
             ,
             except
             one
             will
             say
             ,
             that
             this
             world
             is
             produced
             of
             another
             world
             ,
             and
             that
             other
             of
             another
             ,
             and
             so
             still
             infinitly
             ;
             which
             assertion
             is
             in
             it selfe
             absurd
             ,
             seing
             it
             implyeth
             an
             infinity
             &
             interminable
             progresse
             and
             proceeding
             .
          
           
             Now
             ,
             it
             is
             manifest
             ,
             that
             things
             haue
             their
             beginning
             neither
             from
             themselues
             ,
             nor
             
             from
             Chance
             or
             fortune
             ;
             therfore
             it
             followeth
             necessarily
             ,
             that
             they
             receaue
             their
             production
             and
             being
             from
             some
             Mynd
             or
             Spirit
             endued
             with
             reason
             .
          
           
             That
             they
             proceed
             not
             from
             Chance
             ,
             to
             wit
             ,
             from
             a
             casuall
             concourse
             of
             Atomies
             ,
             or
             smal
             bodies
             ,
             as
             
               Democritus
               ,
               Epicurus
               ,
               Lucretius
            
             and
             some
             other
             did
             teach
             ,
             appeareth
             both
             from
             the
             structure
             and
             forme
             of
             all
             things
             in
             the
             world
             ;
             as
             also
             from
             the
             great
             order
             and
             constancy
             ▪
             which
             is
             discouered
             in
             the
             motion
             of
             the
             heauens
             ,
             and
             in
             the
             function
             &
             office
             of
             other
             things
             :
             for
             what
             man
             ,
             that
             is
             endued
             with
             reason
             ,
             will
             be
             perswaded
             ,
             that
             those
             thinges
             ,
             whose
             making
             are
             accompanied
             with
             the
             fulnes
             of
             all
             reason
             ,
             &
             in
             that
             respect
             exceedeth
             the
             wit
             of
             all
             art
             and
             knowledge
             ,
             should
             notwithstanding
             be
             produced
             of
             a
             meere
             casual
             concourse
             of
             Atomies
             without
             reason
             ,
             and
             without
             art
             ?
             Since
             to
             say
             thus
             ,
             were
             as
             much
             as
             to
             defēd
             ,
             that
             some
             one
             most
             faire
             ,
             sumptuous
             ,
             and
             stately
             pallace
             were
             not
             made
             at
             all
             by
             any
             artificer
             with
             art
             ,
             but
             only
             by
             a
             suddaine
             mingling
             and
             meeting
             together
             of
             certaine
             peeces
             of
             stones
             into
             this
             curious
             and
             artificiall
             forme
             ,
             fallen
             from
             some
             huge
             rocke
             of
             stone
             ,
             shaken
             a
             sunder
             by
             an
             Earthquake
             :
             or
             that
             the
             Annales
             of
             Ennius
             ,
             or
             Commentaries
             of
             Liuy
             were
             not
             cōposed
             by
             any
             wryter
             ,
             
             but
             by
             a
             strange
             and
             casuall
             concourse
             of
             letters
             :
             for
             if
             the
             parts
             of
             the
             world
             ,
             and
             disposition
             of
             parts
             ,
             and
             the
             bodyes
             of
             liuing
             Creatures
             ,
             &
             plants
             (
             in
             the
             making
             wherof
             is
             found
             all
             reason
             ,
             art
             &
             skil
             in
             the
             highest
             degree
             )
             can
             be
             produced
             only
             by
             a
             meere
             cōcourse
             of
             Atomies
             without
             art
             &
             without
             reason
             ;
             then
             by
             the
             same
             reason
             ,
             why
             cannot
             Pallaces
             ,
             Temples
             ,
             Cittyes
             ,
             vestmēts
             ,
             bookes
             ,
             epistles
             and
             the
             like
             (
             in
             all
             which
             is
             discouered
             much
             lesse
             art
             ,
             skill
             ,
             and
             wit
             then
             in
             the
             former
             )
             take
             also
             their
             making
             and
             being
             from
             Chance
             ?
             Therefore
             ,
             let
             that
             foolish
             absurd
             opinion
             of
             the
             concourse
             of
             Atomyes
             be
             abolished
             ,
             which
             seemeth
             to
             be
             inuented
             to
             no
             other
             end
             ,
             then
             that
             the
             maintainers
             thereof
             ,
             should
             not
             be
             forced
             to
             acknowledge
             the
             world
             to
             be
             gouerned
             by
             diuyne
             Prouidence
             :
             against
             which
             Prouidence
             they
             had
             a
             mighty
             auersion
             ;
             it selfe
             of
             necessity
             being
             most
             formidable
             and
             dreadfull
             
             to
             a
             mynd
             wallowing
             in
             all
             wickednes
             &
             voluptuousnes
             ,
             as
             is
             euidently
             gathered
             out
             of
             Lucretius
             and
             Pliny
             .
          
           
             That
             the
             world
             and
             the
             parts
             thereof
             cannot
             receaue
             their
             being
             from
             themselues
             ,
             is
             no
             lesse
             euident
             .
             First
             among
             subblunary
             bodyes
             (
             as
             all
             those
             be
             ,
             which
             are
             vnder
             the
             Moone
             )
             those
             which
             are
             most
             perfect
             (
             as
             Man
             &
             other
             liuing
             Creatures
             )
             
             cannot
             be
             of
             themselues
             ;
             for
             how
             can
             those
             things
             receaue
             their
             being
             frō
             themselues
             ,
             
             which
             need
             a
             preparation
             and
             concourse
             of
             so
             many
             causes
             ,
             that
             they
             may
             be
             borne
             ;
             and
             so
             many
             externall
             helpes
             and
             furtherrances
             ,
             that
             they
             may
             liue
             ?
             Or
             how
             can
             that
             be
             of
             it selfe
             ,
             which
             is
             extinguished
             &
             perished
             with
             so
             great
             a
             facility
             ?
             Here
             perhaps
             it
             may
             be
             replyed
             ,
             that
             those
             bodies
             ,
             which
             be
             Indiuidua
             ,
             as
             particuler
             men
             ▪
             are
             not
             of
             themselues
             ,
             but
             that
             the
             humane
             nature
             in
             generall
             (
             as
             being
             eternall
             ,
             or
             for
             euer
             )
             is
             of
             it selfe
             :
             and
             that
             the
             like
             may
             be
             said
             of
             other
             Species
             ,
             or
             kindes
             of
             things
             .
             But
             this
             is
             spoken
             ignorantly
             ;
             seeing
             the
             Species
             of
             any
             creature
             ,
             or
             body
             is
             not
             a
             thing
             separated
             from
             the
             Indiuidua
             (
             as
             certaine
             Platonickes
             dreamed
             )
             but
             doth
             exist
             in
             the
             Indiuidua
             ;
             neither
             hath
             it
             any
             esse
             ,
             or
             being
             ,
             in
             
               rerum
               natura
            
             ,
             but
             only
             by
             reason
             of
             the
             Indiuidua
             .
             Yea
             for
             exāple
             ,
             
               species
               humana
            
             ,
             or
             the
             whole
             kynd
             of
             men
             ,
             is
             nothing
             els
             ,
             but
             the
             whole
             multitude
             of
             particuler
             men
             ,
             which
             haue
             beene
             ,
             are
             ,
             and
             may
             be
             ,
             as
             they
             all
             beare
             a
             liknes
             of
             nature
             among
             themselues
             .
             Now
             then
             if
             Indiuiduall
             and
             particuler
             Men
             do
             depend
             of
             another
             cause
             ,
             then
             must
             also
             the
             whole
             Species
             or
             kynd
             (
             which
             is
             not
             distinguished
             
               à
               parte
               rei
            
             (
             as
             the
             Philosophers
             speake
             )
             from
             the
             Indiuidua
             )
             depend
             also
             of
             
             another
             cause
             .
             This
             point
             is
             further
             manifested
             ,
             in
             that
             the
             whole
             Species
             ,
             or
             kynd
             may
             vtterly
             be
             extinguished
             or
             perishd
             .
             But
             what
             dependeth
             not
             of
             another
             ,
             but
             hath
             it
             being
             only
             of
             it selfe
             ,
             cannot
             be
             extinguished
             :
             for
             what
             is
             of
             it selfe
             ,
             did
             neuer
             begin
             ,
             but
             had
             euer
             its
             existency
             ;
             and
             therefore
             cannot
             cease
             or
             desist
             to
             be
             .
             That
             it
             neuer
             begun
             ,
             is
             proued
             ,
             in
             that
             what
             once
             did
             begin
             ,
             sometimes
             was
             not
             ,
             and
             therefore
             it
             is
             produced
             (
             as
             the
             phrase
             is
             )
             
               à
               non
               esle
               ,
               ad
               esse
               ,
            
             from
             the
             not
             being
             of
             a
             thing
             ,
             to
             the
             being
             of
             the
             thing
             it selfe
             .
             Now
             ,
             a
             thing
             cannot
             produce
             or
             cause
             it selfe
             ;
             and
             the
             reason
             is
             ,
             because
             that
             which
             doth
             produce
             ,
             ought
             to
             precede
             or
             go
             before
             ,
             that
             therby
             it
             may
             draw
             that
             ,
             which
             is
             to
             be
             produced
             
               à
               non
               esle
               ,
               ad
               esse
               .
            
             Therefore
             whatsoeuer
             beginneth
             once
             to
             be
             ,
             is
             produced
             of
             another
             ,
             &
             consequently
             receaueth
             not
             it
             ▪
             s
             being
             of
             it self
             ;
             for
             to
             haue
             its
             being
             of
             it selfe
             ,
             is
             to
             haue
             its
             essēce
             without
             the
             influxe
             of
             any
             other
             efficient
             cause
             .
             Therefore
             it
             is
             auident
             that
             what
             is
             of
             it selfe
             ,
             did
             neuer
             begin
             ,
             &
             therefore
             shall
             neuer
             end
             ;
             and
             on
             the
             contrary
             syde
             ,
             what
             did
             begin
             hath
             not
             its
             being
             from
             it selfe
             ,
             but
             is
             necessarily
             produced
             of
             another
             .
          
           
             Furthermore
             ,
             euery
             thing
             compounded
             
             of
             matter
             and
             forme
             ,
             cannot
             be
             of
             it selfe
             ,
             
             but
             necessarily
             is
             produed
             of
             some
             efficient
             cause
             ,
             which
             must
             dispose
             the
             matter
             ,
             and
             produce
             the
             forme
             ,
             and
             ioyne
             the
             forme
             to
             the
             matter
             ;
             for
             the
             matter
             neither
             receaueth
             those
             dispositions
             ,
             nor
             the
             forme
             from
             its
             owne
             essence
             (
             since
             they
             may
             be
             separated
             )
             therefore
             this
             vnion
             of
             the
             matter
             &
             the
             forme
             is
             occasioned
             by
             some
             extrinsecal
             cause
             .
             The
             same
             may
             be
             said
             of
             euery
             thing
             consisting
             of
             parts
             ,
             for
             seing
             the
             parts
             are
             not
             through
             any
             necessity
             vnited
             among
             themselues
             ,
             but
             may
             be
             mutually
             separated
             one
             from
             another
             ,
             it
             must
             needes
             follow
             ,
             that
             this
             vnion
             proceedeth
             from
             some
             cause
             ,
             which
             ioyned
             the
             parts
             togeather
             .
          
           
             From
             these
             premises
             afore
             ,
             it
             appeareth
             ,
             that
             also
             the
             Elements
             ,
             (
             as
             the
             earth
             ,
             the
             water
             ,
             the
             ayre
             ,
             and
             the
             fire
             )
             are
             not
             of
             thēselues
             ,
             but
             haue
             some
             efficient
             begining
             :
             for
             if
             those
             things
             ,
             which
             are
             most
             perfect
             for
             their
             nature
             (
             among
             these
             sublunary
             bodyes
             )
             haue
             not
             their
             being
             from
             themselues
             ,
             but
             from
             some
             other
             cause
             ;
             then
             much
             more
             those
             bodies
             which
             are
             most
             imperfect
             (
             as
             the
             Elements
             are
             )
             must
             for
             their
             being
             depend
             of
             another
             :
             for
             to
             be
             of
             it selfe
             ,
             and
             not
             to
             depend
             of
             another
             ,
             is
             a
             signe
             of
             greatest
             perfection
             ;
             seing
             ,
             what
             is
             thus
             in
             nature
             ,
             is
             to
             it selfe
             the
             origen
             and
             fountaine
             of
             all
             good
             ,
             and
             standeth
             not
             in
             
             need
             of
             any
             thing
             externall
             .
             Furthermore
             the
             Elements
             are
             not
             for
             themselues
             ,
             but
             for
             others
             ;
             I
             meane
             as
             they
             are
             parts
             of
             the
             world
             ,
             and
             as
             they
             afford
             matter
             to
             compounded
             bodyes
             ,
             therfore
             they
             haue
             not
             their
             being
             from
             themselues
             ;
             for
             that
             Axiome
             in
             Philosophy
             is
             true
             ,
             to
             wit
             :
             
               Quod
               habet
               causam
               finalem
               ,
               ad
               quam
               ordinetur
               ,
               habet
               etiam
               efficientem
               ,
               à
               qua
               ordinetur
               .
               What
               hath
               a
               final
               cause
               ,
               to
               the
               which
               it
               is
               directed
               and
               ordained
               ,
               the
               same
               hath
               also
               an
               efficient
               cause
               ,
               by
               the
               which
               it
               is
               so
               ordained
            
             ;
             for
             nothing
             is
             of
             it selfe
             ,
             to
             the
             end
             that
             it
             may
             serue
             another
             ,
             but
             that
             it
             may
             enioy
             it selfe
             .
             Therefore
             euen
             in
             this
             respect
             ,
             that
             any
             thing
             is
             ,
             
               non
               propter
               se
               ,
               sed
               propter
               aliud
               ,
            
             not
             for
             it
             owne
             self
             ,
             but
             that
             it
             may
             conduce
             and
             be
             seruiceable
             to
             some
             other
             thing
             ;
             it
             followeth
             that
             the
             same
             thing
             is
             ordained
             by
             some
             one
             ,
             which
             hath
             intended
             the
             good
             of
             another
             .
             Besides
             ,
             in
             that
             the
             Elemēts
             do
             enioy
             this
             or
             that
             magnitude
             or
             greatnes
             ,
             this
             place
             or
             that
             place
             ,
             in
             respect
             of
             the
             whole
             space
             and
             place
             in
             the
             world
             ,
             they
             receaue
             not
             this
             from
             thēselues
             (
             seing
             their
             essence
             necessarily
             exacteth
             none
             of
             these
             circumstances
             )
             therefore
             they
             take
             them
             from
             some
             extrinsecall
             cause
             ,
             which
             appointeth
             to
             euery
             one
             of
             the
             Elements
             their
             measure
             or
             greatnes
             ,
             &
             their
             place
             or
             situation
             .
             To
             conclude
             ,
             the
             
             Elements
             are
             subiect
             to
             so
             many
             mutations
             and
             changes
             ,
             and
             to
             so
             great
             a
             need
             of
             extrinsecall
             causes
             ,
             as
             that
             in
             regard
             hereof
             how
             can
             it
             be
             possibly
             conceaued
             ,
             that
             they
             should
             be
             of
             themselues
             ,
             or
             be
             at
             their
             owne
             fredome
             and
             liberty
             ,
             and
             in
             respect
             of
             their
             being
             not
             ,
             to
             depend
             of
             another
             ?
             These
             former
             reasons
             do
             conuince
             ,
             that
             
               Materia
               prima
            
             
             (
             whereof
             the
             Philosophers
             do
             teach
             ,
             that
             all
             things
             were
             first
             made
             )
             hath
             not
             its
             being
             from
             it selfe
             ,
             but
             from
             some
             other
             cause
             .
             For
             this
             
               Materia
               prima
            
             either
             is
             not
             distinguished
             from
             the
             Elements
             (
             as
             many
             auncient
             Philosophers
             did
             should
             ,
             who
             taught
             that
             the
             Elements
             are
             mere
             simple
             bodies
             ,
             without
             composition
             of
             matter
             or
             forme
             ,
             and
             the
             last
             subiect
             of
             all
             former
             )
             or
             els
             if
             it
             be
             distinguished
             from
             thē
             (
             as
             Aristotle
             with
             his
             followers
             maintained
             )
             then
             is
             it
             far
             more
             imperfect
             then
             the
             Elements
             ,
             as
             seruing
             but
             for
             their
             matter
             ,
             whereof
             they
             are
             made
             .
             Therefore
             seing
             this
             
               Materia
               prima
            
             is
             most
             imperfect
             and
             next
             to
             Nothing
             ,
             being
             subiect
             to
             all
             mutations
             ,
             and
             (
             as
             it
             were
             )
             a
             seruant
             to
             all
             natural
             causes
             ,
             and
             being
             of
             it
             owne
             nature
             depriued
             of
             all
             forme
             ,
             wherwith
             to
             be
             inuested
             ,
             and
             borrowing
             all
             its
             perfection
             from
             other
             things
             ,
             it
             therefore
             cannot
             haue
             its
             being
             of
             it selfe
             ,
             &
             indepēdent
             of
             all
             other
             causes
             .
          
           
           
             Now
             then
             from
             all
             this
             heretofore
             obserued
             ,
             it
             followeth
             demonstratiuely
             ,
             that
             no
             Sublunary
             body
             hath
             its
             being
             and
             essence
             from
             it selfe
             ,
             but
             that
             all
             things
             receaue
             their
             being
             from
             some
             efficient
             cause
             .
          
           
             Now
             ,
             that
             this
             cause
             is
             incorporeall
             and
             intelligent
             ,
             or
             enioying
             Reason
             and
             Vnderstanding
             ,
             appeareth
             seuerall
             waies
             :
             first
             because
             
               Materia
               prima
            
             could
             not
             be
             produced
             by
             any
             corporeall
             cause
             ;
             seing
             that
             euery
             action
             of
             a
             corporeall
             thing
             euer
             presupposeth
             the
             subiect
             ,
             into
             the
             which
             it
             is
             receaued
             (
             as
             Aristotle
             and
             all
             Philosophers
             do
             teach
             ,
             )
             but
             before
             
               Materia
               Prima
            
             was
             ,
             no
             subiect
             can
             be
             imagined
             ,
             seing
             it
             was
             the
             first
             ,
             and
             (
             as
             I
             may
             tearme
             it
             )
             the
             deepest
             ,
             and
             most
             fundamentall
             subiect
             .
             Againe
             ,
             if
             this
             Cause
             were
             corporeall
             ,
             thē
             doubtlesly
             the
             heauēs
             should
             be
             this
             Cause
             ,
             since
             there
             remaineth
             no
             other
             corporeal
             Cause
             ,
             to
             the
             which
             it
             may
             be
             ascribed
             :
             But
             the
             heauens
             could
             not
             produce
             this
             
               Materia
               prima
            
             ,
             both
             by
             reason
             that
             the
             Heauens
             worke
             not
             ,
             but
             by
             the
             mediation
             of
             light
             &
             influence
             of
             the
             stars
             ,
             both
             which
             qualities
             require
             a
             subiect
             into
             the
             which
             they
             may
             be
             receaued
             ;
             as
             also
             because
             before
             this
             production
             ,
             the
             whole
             space
             ,
             in
             which
             now
             the
             Elements
             are
             ,
             was
             voyde
             ,
             as
             being
             destitute
             of
             any
             corporeall
             body
             ;
             and
             then
             it
             followeth
             ,
             
             that
             the
             heauens
             should
             produce
             this
             
               Materia
               prima
               in
               vacuo
            
             ,
             not
             hauing
             any
             precedent
             subiect
             matter
             to
             worke
             vpon
             ,
             and
             therefore
             should
             create
             it
             of
             nothing
             ;
             but
             this
             doth
             transcend
             the
             power
             and
             force
             of
             any
             corporall
             nature
             :
             Therefore
             in
             regard
             of
             this
             absurdity
             it
             followeth
             ,
             that
             the
             cause
             of
             this
             
               Materia
               prima
            
             must
             be
             incorporall
             and
             most
             powerfull
             ,
             as
             being
             able
             to
             giue
             it
             an
             essence
             and
             being
             ,
             euen
             from
             nothing
             .
          
           
             From
             which
             Collection
             it
             further
             followeth
             ,
             that
             this
             cause
             ought
             to
             be
             also
             intelligent
             ,
             as
             knowing
             what
             it
             doth
             or
             worketh
             ;
             both
             because
             euery
             incorporall
             substance
             is
             intelligent
             (
             as
             the
             Philosophers
             teach
             )
             as
             also
             in
             that
             it
             did
             not
             produce
             this
             
               Materia
               prima
            
             ,
             after
             a
             blynd
             and
             ignorant
             manner
             ,
             but
             with
             a
             certaine
             finall
             intention
             and
             determination
             ,
             to
             wit
             ,
             that
             of
             it
             all
             other
             things
             should
             be
             made
             ,
             and
             that
             it
             should
             be
             the
             subiect
             of
             all
             formes
             .
             This
             poynt
             is
             made
             further
             euident
             ,
             in
             that
             to
             a
             cause
             ,
             which
             is
             so
             perfect
             ,
             high
             and
             potent
             ,
             the
             most
             perfect
             manner
             of
             working
             is
             to
             be
             giuen
             ;
             but
             the
             most
             perfect
             manner
             is
             by
             the
             vnderstanding
             and
             the
             will.
             Againe
             the
             same
             is
             become
             more
             cleare
             ,
             in
             that
             there
             ought
             to
             be
             contained
             in
             the
             cause
             all
             the
             perfections
             of
             the
             effect
             ,
             and
             this
             
               magis
               emi●●nter
            
             ,
             more
             eminently
             then
             is
             in
             the
             effect
             ;
             
             I
             meane
             when
             the
             cause
             is
             of
             a
             different
             nature
             from
             the
             effect
             .
             Wherefore
             seing
             Mans
             nature
             (
             which
             is
             endued
             with
             reason
             )
             and
             the
             diuers
             kynd
             of
             liuing
             Creatures
             (
             which
             enioy
             sense
             )
             are
             the
             effects
             of
             this
             incorporeall
             or
             spirituall
             cause
             ,
             it
             most
             consequently
             may
             be
             concluded
             ,
             that
             all
             the
             perfection
             of
             these
             (
             to
             wit
             reason
             and
             sense
             )
             are
             after
             an
             eminent
             manner
             contayned
             in
             the
             said
             cause
             .
          
           
             That
             the
             heauenly
             bodies
             haue
             not
             their
             
             being
             from
             themselues
             ,
             appeareth
             first
             from
             their
             motions
             ;
             for
             if
             their
             motions
             do
             depēd
             of
             some
             other
             superiour
             Cause
             (
             and
             that
             spirituall
             )
             as
             is
             afore
             proued
             ,
             then
             can
             it
             be
             but
             acknowledged
             ,
             that
             their
             substance
             and
             figure
             are
             produced
             of
             the
             same
             cause
             ;
             for
             who
             is
             so
             voyd
             of
             consideratiō
             ,
             as
             to
             thinke
             ,
             that
             that
             Supreme
             cause
             should
             enter
             into
             the
             world
             (
             as
             into
             an
             ample
             and
             maisterles
             house
             ,
             wherunto
             it
             can
             pretend
             no
             right
             or
             title
             )
             and
             should
             challenge
             to
             it selfe
             the
             gouernment
             thereof
             ?
             Can
             it
             be
             thought
             to
             be
             so
             impotent
             ,
             as
             not
             to
             be
             able
             to
             frame
             to
             it selfe
             (
             as
             it
             were
             )
             a
             proper
             house
             of
             its
             owne
             ?
             If
             this
             house
             of
             the
             world
             belong
             not
             to
             this
             Cause
             ,
             why
             then
             doth
             it
             assume
             the
             regiment
             thereof
             ?
             Or
             why
             hath
             it
             stored
             this
             our
             inferiour
             world
             with
             such
             opulency
             &
             abundance
             of
             riches
             of
             al
             kynd
             ▪
             
             as
             of
             metals
             ,
             pretious
             stones
             ,
             hearbs
             ,
             trees
             ,
             birds
             ,
             fishes
             ,
             earthly
             creatures
             ,
             and
             all
             other
             variety
             of
             things
             whatsoeuer
             ?
          
           
             To
             conclude
             ,
             if
             thou
             considerest
             the
             stupendious
             power
             ,
             which
             this
             cause
             sheweth
             in
             the
             motions
             of
             these
             celestial
             Orbs
             ,
             thou
             canst
             not
             doubt
             ,
             but
             that
             the
             same
             Cause
             is
             the
             authour
             of
             this
             whole
             worke
             .
             For
             although
             the
             Sunne
             be
             incomparably
             greater
             then
             the
             vniuesal●
             Globe
             of
             the
             earth
             and
             water
             (
             as
             is
             euicted
             from
             the
             poynt
             of
             the
             shadow
             of
             the
             earth
             ,
             which
             reacheth
             not
             to
             the
             Orbe
             of
             Mars
             )
             yea
             according
             to
             the
             iudment
             of
             the
             Astronomers
             ,
             the
             Sunne
             is
             an
             hundred
             sixty
             six
             tymes
             greater
             then
             the
             earth
             and
             water
             ;
             notwithstanding
             the
             Sūne
             with
             its
             whole
             orbe
             is
             carryed
             about
             with
             such
             a
             velocity
             and
             swiftnes
             ,
             that
             in
             compasse
             of
             one
             houre
             it
             goeth
             in
             its
             motion
             aboue
             ten
             hundred
             thousand
             myles
             ;
             wherupon
             it
             is
             certaine
             that
             in
             the
             same
             space
             of
             tyme
             it
             equalleth
             the
             compasse
             of
             the
             earth
             in
             its
             course
             aboue
             fifty
             tymes
             .
             Among
             the
             fixed
             starres
             there
             are
             many
             which
             are
             50.
             70.
             90.
             or
             100.
             tymes
             greater
             then
             the
             whole
             earth
             ,
             &
             (
             as
             the
             Astronomers
             teach
             )
             there
             is
             none
             of
             them
             ,
             which
             is
             not
             18.
             tymes
             greater
             then
             the
             earth
             :
             and
             yet
             they
             are
             carryed
             about
             with
             their
             whole
             Orbe
             with
             such
             a
             swiftnes
             ,
             as
             that
             such
             starres
             as
             are
             
             neare
             to
             the
             equinoctiall
             lyne
             do
             moue
             euery
             houre
             more
             then
             40.
             millions
             of
             myles
             (
             euery
             million
             being
             ten
             hundred
             thousand
             )
             and
             so
             in
             one
             houre
             moueth
             more
             ,
             then
             comes
             to
             two
             thousand
             tymes
             the
             cōpasse
             of
             the
             earth
             .
             Now
             who
             is
             he
             that
             will
             not
             here
             fall
             into
             an
             astonishing
             admiration
             of
             his
             boundles
             power
             ,
             who
             turneth
             about
             such
             vast
             and
             immense
             bodyes
             ,
             with
             so
             incomprehensible
             and
             impetuous
             a
             celerity
             ?
             Or
             what
             greater
             prints
             ,
             or
             intimations
             of
             Omnipotency
             can
             be
             ,
             then
             these
             are
             ?
             If
             any
             one
             of
             the
             starres
             should
             be
             carryed
             about
             neare
             vnto
             the
             earth
             with
             the
             like
             speed
             ,
             presently
             all
             things
             would
             be
             dissipated
             &
             shiuered
             asunder
             :
             the
             mountaines
             would
             be
             shaken
             and
             pulled
             vp
             ,
             as
             it
             were
             by
             the
             roots
             ,
             and
             turned
             with
             the
             earth
             ,
             and
             the
             sea
             into
             very
             dust
             .
             The
             swiftnes
             of
             a
             bullet
             shot
             out
             of
             a
             great
             peece
             of
             ordināce
             seemes
             great
             ;
             and
             yet
             if
             one
             consider
             attentiuely
             ,
             supposing
             the
             bullet
             to
             be
             carryed
             the
             space
             of
             a
             hundred
             houres
             with
             one
             &
             the
             same
             swiftnes
             ,
             yet
             would
             it
             not
             go
             so
             far
             as
             once
             the
             compasse
             of
             the
             earth
             .
             For
             experience
             sheweth
             vs
             ,
             that
             in
             one
             minute
             of
             an
             houre
             it
             is
             carryed
             scarce
             three
             myles
             ,
             therefore
             in
             one
             houre
             180.
             myles
             ,
             in
             an
             hūdred
             houres
             18.
             thousand
             myles
             ▪
             which
             wanteth
             of
             the
             compasse
             of
             the
             earth
             ,
             its
             circūference
             (
             according
             
             to
             the
             more
             true
             iudgmēt
             of
             Astronomers
             )
             being
             19.
             thousand
             myles
             ,
             and
             80.
             
             Wherfore
             from
             this
             we
             gather
             ,
             that
             the
             Sunne
             performeth
             a
             farre
             greater
             course
             in
             one
             houre
             ,
             thē
             a
             bullet
             would
             do
             in
             fiue
             thousand
             houres
             .
             Now
             the
             celerity
             &
             speed
             of
             the
             fixed
             starres
             about
             the
             Equinoctiall
             is
             forty
             tymes
             greater
             ,
             then
             the
             celerity
             of
             the
             Sunne
             .
             Therefore
             that
             incorporeal
             power
             and
             vertue
             ,
             which
             doth
             so
             gouerne
             &
             sterne
             the
             celestiall
             Orbes
             ,
             as
             that
             it
             is
             able
             to
             driue
             them
             about
             with
             such
             a
             facility
             ,
             with
             such
             an
             incomprehensible
             velocity
             ,
             and
             so
             long
             a
             tyme
             without
             any
             slacknes
             ,
             or
             wearines
             ,
             doth
             sufficiently
             discouer
             it selfe
             to
             be
             the
             maker
             and
             Lord
             of
             the
             said
             heauens
             ,
             to
             whose
             good
             pleasure
             they
             are
             so
             seruiceable
             and
             obedient
             ;
             and
             thus
             it
             appeareth
             that
             from
             whence
             they
             receaue
             their
             most
             wonderfull
             motion
             ,
             from
             the
             same
             cause
             also
             they
             take
             their
             nature
             and
             being
             .
             Doubtlesly
             no
             man
             who
             entreth
             into
             a
             serious
             consideration
             hereof
             ,
             can
             be
             otherwise
             perswaded
             ;
             seing
             there
             cannot
             be
             a
             greater
             argument
             and
             signe
             ,
             that
             a
             body
             is
             not
             of
             it selfe
             ,
             but
             dependeth
             of
             another
             ,
             then
             to
             shew
             ,
             that
             it
             enioyeth
             not
             it selfe
             ,
             but
             is
             made
             seruiceable
             and
             obedient
             to
             another
             .
          
           
             The
             same
             poynt
             is
             also
             proued
             from
             the
             
             consideration
             of
             the
             diuersity
             of
             the
             parts
             ,
             wherof
             these
             Orbes
             do
             consist
             .
             For
             seing
             these
             are
             altogether
             distinct
             in
             themselues
             ,
             and
             haue
             different
             qualities
             ,
             they
             could
             neuer
             meete
             altogether
             for
             the
             making
             vp
             of
             one
             and
             the
             same
             Orbe
             ,
             except
             there
             were
             some
             higher
             power
             ,
             which
             did
             vnyte
             the
             said
             parts
             ,
             distributing
             to
             euery
             one
             of
             thē
             their
             place
             ,
             their
             magnitude
             ,
             their
             measure
             ,
             proprieties
             ,
             and
             influences
             .
             And
             this
             is
             further
             confirmed
             ,
             in
             that
             this
             different
             situation
             and
             disposition
             of
             parts
             ,
             whereby
             (
             for
             example
             )
             this
             Sarre
             is
             in
             this
             place
             of
             the
             Orbe
             ,
             that
             starre
             in
             another
             place
             &c.
             is
             not
             of
             the
             essence
             of
             them
             (
             nether
             doth
             it
             necessarily
             flow
             from
             their
             essence
             )
             therefore
             it
             proceedeth
             from
             some
             extrinsecall
             cause
             so
             disposing
             them
             .
          
        
         
           
             THE
             FOVRTH
             REASON
             ,
             FROM
             THE
             beauty
             of
             things
             ,
             and
             the
             structure
             and
             composition
             of
             the
             parts
             ,
             in
             respect
             of
             the
             whole
             .
             
               CHAP.
               VI.
            
             
          
           
             THE
             very
             beauty
             of
             things
             ,
             which
             consisteth
             in
             a
             due
             proportion
             of
             parts
             ,
             both
             among
             themselues
             ,
             and
             with
             referēce
             to
             the
             whole
             ,
             manifestly
             sheweth
             
             that
             there
             is
             one
             most
             wise
             mynd
             or
             
               intelligence
               ▪
            
             which
             first
             conceaued
             ,
             weighed
             ,
             measured
             and
             conferred
             with
             himselfe
             all
             these
             proportions
             ;
             and
             then
             after
             externally
             produced
             them
             out
             .
             When
             we
             see
             any
             magnificent
             and
             sumptuous
             pallace
             ,
             wherein
             a
             most
             precise
             proportion
             and
             symmetry
             of
             parts
             is
             obserued
             ,
             so
             as
             nothing
             which
             belongeth
             to
             the
             exact
             skill
             of
             architecture
             is
             there
             wanting
             ;
             no
             man
             doubteth
             ,
             but
             that
             the
             same
             was
             builded
             by
             some
             one
             or
             other
             most
             artificiall
             architect
             .
             How
             then
             cā
             any
             one
             call
             into
             question
             ,
             but
             that
             this
             world
             first
             had
             a
             most
             excellent
             and
             wise
             artificer
             and
             workeman
             ?
             seeing
             the
             parts
             thereof
             are
             so
             perfect
             ,
             and
             disposed
             ,
             and
             conioyned
             together
             with
             such
             an
             exact
             proportion
             &
             sympathy
             ,
             and
             whose
             beauty
             is
             such
             ,
             as
             that
             it
             is
             therefore
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             signifyeth
             adorning
             ,
             beauty
             ,
             or
             comlines
             .
          
           
             The
             heauen
             being
             extended
             aboue
             ,
             like
             vnto
             a
             vast
             and
             most
             large
             vault
             ,
             couereth
             and
             imcompasseth
             all
             things
             ,
             least
             they
             be
             seuered
             and
             dispersed
             ;
             It
             is
             for
             greater
             admiration
             ,
             beauty
             ,
             and
             ornament
             ,
             distinguished
             with
             an
             infinite
             number
             of
             starres
             ,
             as
             with
             so
             many
             Iewels
             :
             certainly
             a
             most
             faire
             and
             pretious
             vault
             or
             couerture
             of
             this
             worldly
             pallace
             .
             Now
             what
             is
             more
             pleasing
             to
             the
             eye
             of
             Man
             ,
             then
             those
             blewish
             
             and
             purple
             colours
             of
             the
             Heauens
             ?
             What
             more
             pure
             ,
             then
             those
             shining
             gems
             &
             pretious
             stones
             ?
             What
             more
             solide
             ,
             then
             that
             adamantine
             firmnes
             of
             the
             heauēly
             Orbs
             ;
             which
             being
             neuer
             worne
             ,
             nor
             growing
             old
             ,
             haue
             continued
             so
             many
             ages
             inuiolable
             ?
             What
             is
             more
             admirable
             ,
             then
             the
             radiant
             body
             of
             the
             Sunne
             ,
             being
             the
             fountaine
             of
             light
             and
             heat
             ?
             What
             Nature
             hath
             imparted
             to
             all
             these
             their
             forme
             ,
             situation
             ,
             splendour
             ,
             and
             this
             celestial
             and
             vnchangeable
             beauty
             &
             fairnes
             ?
             They
             do
             not
             receaue
             them
             from
             themselues
             (
             since
             they
             haue
             not
             their
             being
             from
             themselues
             )
             but
             from
             another
             .
             And
             if
             from
             some
             other
             thing
             they
             take
             their
             essence
             ,
             then
             from
             the
             same
             they
             also
             take
             their
             beauty
             .
             But
             this
             other
             thing
             cannot
             be
             corporeall
             ;
             since
             no
             corporeall
             thing
             can
             be
             more
             powerful
             and
             fayre
             ,
             then
             those
             heauenly
             bodyes
             are
             .
             Therfore
             that
             ,
             which
             doth
             impart
             to
             them
             all
             these
             qualities
             ,
             must
             needs
             be
             a
             certaine
             incorporeall
             or
             spirituall
             substance
             ;
             whose
             infinite
             puissance
             and
             incomprehensible
             fayrnes
             we
             are
             partly
             able
             to
             glasse
             and
             see
             (
             as
             it
             were
             by
             reflexion
             )
             in
             so
             great
             a
             worke
             .
          
           
             The
             Earth
             also
             ,
             though
             it
             be
             seated
             in
             the
             lowest
             place
             ,
             seruing
             as
             the
             flore
             or
             pauement
             of
             this
             princely
             and
             imperiall
             pallace
             ,
             or
             rather
             as
             a
             channell
             ,
             wherinto
             the
             
             excremēts
             of
             the
             elements
             are
             disburdened
             ,
             yet
             what
             pulchritude
             and
             beauty
             hath
             it
             ?
             What
             delight
             is
             discouered
             in
             the
             moūtaines
             ,
             and
             the
             vallies
             thereof
             ,
             in
             the
             springs
             ,
             floods
             ,
             gardens
             ,
             woods
             ,
             fields
             of
             pasture
             and
             graine
             ,
             orchards
             ,
             and
             plaines
             ,
             couered
             with
             all
             kind
             of
             colours
             .
             exceeding
             al
             tapistry
             ,
             or
             other
             such
             artificial
             hangings
             whatsoeuer
             ,
             through
             its
             various
             and
             diuers
             vestment
             of
             hearbs
             ,
             flowers
             ,
             and
             groues
             ?
             Who
             can
             once
             dreame
             ,
             that
             all
             things
             are
             thus
             disposed
             of
             
               a
               Nature
               voyd
               of
               reason
               and
               vnderstanding
            
             ;
             
             seeing
             ▪
             that
             the
             soule
             or
             mynd
             of
             man
             is
             not
             able
             to
             excogitate
             or
             imagine
             to
             it selfe
             any
             thing
             more
             admirable
             ,
             or
             beautifull
             ?
             Neither
             auayleth
             it
             any
             thing
             here
             to
             reply
             ,
             that
             the
             Sunne
             and
             the
             starres
             seeme
             to
             be
             the
             cause
             of
             all
             these
             things
             .
             For
             although
             without
             the
             heat
             and
             influence
             of
             the
             starres
             (
             wherby
             the
             generatiue
             and
             seminall
             power
             or
             vertue
             is
             stirred
             ,
             and
             the
             vegetatiue
             humors
             are
             prepared
             )
             all
             these
             things
             cannot
             grow
             ,
             increase
             ,
             and
             come
             to
             their
             perfectiō
             ;
             notwithstanding
             these
             bodyes
             take
             not
             from
             the
             Sunne
             and
             starres
             their
             originall
             Cause
             ,
             and
             reason
             of
             their
             particular
             structure
             ,
             forming
             ,
             and
             making
             ;
             but
             from
             some
             intelligent
             mynd
             or
             spirit
             ,
             which
             hath
             impressed
             in
             the
             seeds
             a
             certaine
             power
             or
             vertue
             ,
             being
             (
             as
             it
             were
             )
             
             the
             image
             of
             its
             owne
             cōceit
             ,
             by
             the
             which
             (
             as
             by
             its
             instrument
             )
             it
             disgesteth
             ,
             disposeth
             ,
             and
             frameth
             the
             body
             ,
             that
             it
             may
             be
             altogether
             answerable
             and
             sorting
             to
             the
             intended
             forme
             .
             For
             nether
             the
             Sunne
             nor
             the
             starres
             can
             know
             ,
             of
             what
             kynd
             euery
             tree
             (
             for
             example
             )
             will
             be
             ,
             or
             what
             temperature
             ,
             colour
             ,
             tast
             ,
             smell
             ,
             or
             medicinable
             vertue
             for
             diseases
             it
             will
             haue
             ,
             or
             with
             what
             leaues
             it
             is
             to
             be
             couered
             ,
             with
             what
             flowers
             to
             be
             adorned
             or
             beautifyed
             ,
             and
             with
             what
             fruites
             to
             be
             enriched
             ;
             finally
             what
             measure
             it
             ought
             to
             haue
             ,
             what
             figure
             ,
             extensions
             ,
             diffusions
             ,
             connexions
             ,
             and
             innumerable
             other
             such
             obseruations
             ;
             all
             which
             appeare
             in
             euery
             such
             particuler
             body
             with
             admirable
             artifice
             and
             wisdome
             :
             for
             there
             is
             in
             euery
             worke
             of
             nature
             (
             as
             their
             phrase
             it
             )
             so
             great
             cunning
             ,
             skill
             ,
             and
             subtility
             ,
             as
             that
             no
             art
             can
             attaine
             to
             the
             thousand
             part
             thereof
             ;
             nor
             any
             wit
             can
             cōprehend
             the
             same
             .
             Who
             then
             is
             so
             voyd
             of
             reason
             ,
             that
             can
             be
             perswaded
             ,
             that
             such
             bodies
             ,
             in
             whose
             making
             so
             eminent
             reason
             and
             wisedome
             is
             discouered
             ,
             could
             yet
             be
             made
             by
             any
             Cause
             that
             enioyeth
             not
             reason
             ?
          
           
             The
             Sunne
             of
             its
             owne
             nature
             imparteth
             its
             light
             and
             heat
             ,
             and
             in
             these
             two
             sorts
             ,
             in
             one
             and
             the
             same
             vniforme
             manner
             it
             cooperateth
             
             with
             all
             seedes
             ,
             to
             wit
             in
             heating
             the
             earth
             ,
             nourishing
             the
             seedes
             ,
             stirring
             vp
             the
             seminall
             spirit
             or
             vertue
             ,
             and
             in
             preparing
             the
             humours
             :
             therefore
             this
             infinite
             diuersity
             of
             things
             ,
             and
             this
             proportion
             &
             pulchritude
             ,
             which
             is
             in
             them
             ,
             cannot
             proceed
             from
             this
             Sunne
             ,
             seing
             his
             operation
             and
             working
             is
             vniforme
             ,
             and
             a
             like
             vpon
             al
             bodies
             ;
             but
             it
             ought
             to
             be
             reduced
             to
             some
             principle
             or
             begining
             ,
             which
             may
             contayne
             distinctly
             al
             these
             things
             in
             it selfe
             ,
             through
             the
             force
             of
             a
             most
             working
             reason
             ;
             which
             beginning
             can
             be
             no
             other
             ,
             then
             some
             one
             most
             excellent
             spirit
             ,
             which
             is
             the
             Inuentour
             and
             workeman
             of
             all
             these
             things
             .
          
           
             This
             poynt
             wil
             be
             made
             more
             euident
             ,
             
             if
             we
             take
             into
             our
             consideration
             the
             body
             of
             liuing
             Creatures
             .
             Good
             God
             ,
             how
             much
             art
             is
             in
             their
             structure
             and
             making
             ,
             &
             how
             much
             wit
             ?
             Each
             particular
             liuing
             Creature
             consists
             almost
             of
             innumerable
             parts
             ,
             &
             yet
             these
             parts
             haue
             a
             most
             exact
             proportiō
             both
             among
             themselues
             ,
             as
             also
             in
             relation
             to
             the
             whole
             ,
             which
             consisteth
             of
             them
             :
             which
             proportion
             is
             precisely
             found
             in
             all
             creatures
             of
             the
             same
             kynd
             ;
             except
             some
             deformity
             therin
             happen
             either
             out
             of
             the
             aboundance
             or
             defect
             of
             the
             matter
             ,
             or
             by
             the
             interuention
             of
             some
             external
             cause
             .
             As
             for
             example
             ,
             in
             mans
             body
             there
             is
             that
             proportion
             ,
             
             as
             that
             the
             length
             of
             it
             with
             reference
             to
             the
             breadth
             is
             sixfold
             as
             much
             ;
             to
             the
             thicknes
             (
             which
             is
             taken
             from
             the
             superficies
             of
             the
             back
             in
             a
             right
             line
             to
             the
             superficies
             of
             the
             breast
             )
             ten
             fould
             ;
             to
             the
             Cubit
             foure
             fould
             ;
             to
             the
             stretching
             out
             of
             both
             the
             armes
             ,
             equall
             ;
             to
             the
             foot
             six
             times
             ;
             to
             
             the
             breadth
             of
             the
             hand
             ,
             24.
             tymes
             ;
             to
             the
             breadth
             of
             the
             thumbe
             ,
             72
             ;
             to
             the
             breadth
             of
             a
             finger
             ,
             96.
             times
             .
             The
             like
             proportion
             it
             beareth
             to
             the
             eyes
             ,
             the
             nose
             ,
             the
             forehead
             ,
             the
             eares
             ,
             to
             the
             seuerall
             ribs
             ,
             to
             the
             seuerall
             internall
             parts
             ,
             to
             the
             bones
             ,
             the
             bowels
             ,
             the
             sinewes
             ,
             the
             arteryes
             ,
             the
             veynes
             and
             the
             muscles
             .
             The
             like
             certaine
             proportions
             do
             all
             these
             parts
             beare
             among
             themselues
             ;
             in
             so
             much
             that
             there
             are
             seuerall
             thousands
             of
             proportions
             in
             this
             kynd
             ,
             which
             are
             to
             be
             cōsidered
             in
             the
             fabricke
             of
             mans
             body
             .
             For
             not
             only
             in
             longitude
             ,
             but
             also
             in
             thicknes
             ,
             in
             conformation
             ,
             in
             distāce
             and
             vicinity
             ,
             in
             strength
             ,
             and
             in
             temperature
             there
             ought
             to
             be
             a
             due
             proportion
             in
             all
             parts
             ;
             in
             this
             symmetry
             and
             proportion
             of
             parts
             among
             themselues
             ,
             and
             in
             respect
             of
             the
             whole
             ,
             consisteth
             all
             the
             comline●
             &
             beauty
             of
             the
             body
             ;
             in
             so
             much
             ,
             that
             ●f
             but
             any
             one
             due
             proportion
             (
             among
             so
             ma●y
             )
             be
             here
             absent
             ,
             then
             is
             there
             something
             wāting
             to
             the
             concurrence
             and
             making
             vp
             of
             
             that
             pulchritude
             and
             fairenes
             ,
             which
             is
             naturally
             incident
             to
             mans
             body
             .
          
           
             We
             may
             also
             fynd
             the
             like
             proportion
             in
             all
             other
             creatures
             ,
             which
             consisteth
             in
             that
             structure
             and
             forme
             ,
             which
             is
             most
             agreing
             to
             their
             natures
             ;
             in
             so
             much
             ,
             that
             the
             very
             flyes
             ,
             the
             gnats
             ,
             and
             the
             little
             wormes
             are
             not
             destitute
             thereof
             .
             For
             the
             making
             of
             euery
             one
             of
             these
             small
             creatures
             is
             according
             to
             their
             owne
             kynd
             so
             perfect
             ,
             so
             admirable
             ,
             and
             so
             beautifull
             ,
             as
             that
             if
             the
             wisedome
             of
             all
             men
             liuing
             were
             contracted
             in
             one
             ,
             and
             gathered
             together
             ,
             it
             could
             not
             find
             any
             one
             part
             ,
             which
             might
             be
             corrected
             or
             amended
             ;
             and
             which
             is
             more
             ,
             it
             were
             not
             able
             in
             its
             owne
             retyred
             thought
             and
             imagination
             to
             apprehend
             the
             reason
             ,
             wisedome
             ,
             and
             prouidence
             ,
             which
             appeare
             in
             the
             structure
             in
             any
             of
             al
             these
             or
             other
             creatures
             .
             Wherupon
             we
             may
             further
             infer
             ,
             that
             supposing
             any
             one
             man
             were
             so
             powerfull
             and
             mighty
             ,
             as
             that
             he
             were
             able
             instantly
             to
             make
             or
             produce
             outwardly
             ,
             what
             he
             did
             conceaue
             inwardly
             in
             his
             mynd
             ;
             yet
             could
             he
             not
             forme
             any
             one
             flye
             (
             bycause
             he
             could
             not
             comprehend
             the
             reason
             of
             the
             outward
             and
             inward
             structure
             &
             composition
             of
             the
             said
             flye
             )
             much
             lesse
             could
             he
             animate
             it
             ,
             or
             giue
             the
             vigour
             of
             sense
             and
             motion
             ,
             or
             plant
             in
             it
             phantasy
             ,
             
             and
             naturall
             inclination
             ;
             since
             what
             euery
             one
             of
             these
             are
             ,
             cannot
             possibly
             be
             imagined
             or
             conceaued
             .
          
           
             But
             to
             descend
             to
             Plants
             ;
             what
             exceeding
             beauty
             is
             in
             all
             kynd
             of
             Plants
             ?
             How
             
             pleasingly
             do
             they
             apparell
             and
             cloath
             the
             earth
             ?
             How
             wonderfully
             doth
             the
             earth
             thurst
             them
             out
             of
             her
             bosome
             ,
             and
             yet
             detaynes
             them
             by
             their
             rootes
             ,
             least
             they
             be
             torne
             a
             sunder
             with
             the
             violence
             of
             the
             wynds
             ?
             How
             great
             variety
             is
             found
             amōg
             thē
             ,
             of
             so
             many
             trees
             ,
             so
             many
             yoūg
             sprouts
             ,
             so
             many
             kinds
             of
             corne
             and
             graine
             ,
             so
             many
             hearbs
             growing
             in
             orchards
             ,
             fields
             ,
             and
             mountaines
             ,
             and
             to
             conclude
             so
             many
             fragrant
             flowers
             in
             gardens
             &
             orchards
             ?
             And
             touching
             the
             vse
             of
             these
             plants
             ,
             the
             commodity
             is
             manifold
             ;
             some
             of
             them
             seruing
             for
             building
             and
             making
             of
             diuers
             instruments
             ,
             others
             for
             the
             nourishment
             of
             man
             and
             beasts
             ,
             others
             againe
             ,
             for
             the
             making
             of
             linnen
             cloath
             ;
             as
             also
             to
             burne
             ,
             and
             for
             other
             necessities
             of
             mans
             life
             .
          
           
             Touching
             flowers
             ,
             they
             do
             also
             delight
             vs
             with
             their
             seueral
             formes
             ,
             colours
             ,
             smels
             ,
             
             as
             that
             they
             deseruedly
             driue
             vs
             into
             admiration
             of
             their
             maker
             .
             For
             there
             is
             not
             greater
             profusion
             and
             wast
             (
             as
             I
             may
             say
             )
             of
             prouidence
             and
             diuyne
             art
             in
             any
             body
             so
             base
             and
             instantly
             fading
             ,
             then
             is
             in
             these
             .
             
             For
             what
             diuersity
             of
             formes
             are
             found
             in
             them
             ?
             They
             are
             continued
             together
             ,
             diuided
             ,
             deepe
             ,
             open
             or
             displayed
             ,
             hollow
             ,
             rising
             in
             forme
             of
             hayre
             ,
             formed
             like
             little
             flocks
             of
             wooll
             ,
             winged
             ,
             hooked
             ,
             horned
             ,
             eared
             like
             corne
             ,
             spherically
             bearing
             their
             leaues
             ,
             enuironed
             thicke
             with
             leaues
             like
             clustered
             grapes
             ,
             and
             many
             other
             such
             like
             different
             formes
             .
             In
             like
             sort
             they
             are
             of
             one
             leafe
             ,
             three
             leaued
             ,
             foure
             leaued
             ,
             or
             of
             more
             leaues
             ;
             which
             leaues
             bearing
             themselues
             in
             seuerall
             manners
             ,
             do
             occasion
             infinite
             other
             formes
             of
             flowers
             .
          
           
             Neither
             is
             their
             variety
             of
             colours
             lesse
             thē
             the
             variety
             of
             formes
             ,
             as
             whyte
             ,
             yellow
             ,
             red
             ,
             bloudy
             ,
             purple
             ,
             ceruleous
             or
             blewish
             ,
             and
             finally
             all
             mingled
             colours
             whatsoeuer
             ,
             which
             in
             regard
             of
             their
             seuerall
             mixtures
             are
             many
             in
             number
             ,
             and
             therefore
             they
             al
             become
             grateful
             to
             the
             eye
             .
             To
             conclude
             ,
             euery
             particular
             flower
             is
             wonderfull
             fayre
             ,
             and
             the
             seuerall
             parts
             of
             any
             one
             flower
             is
             disposed
             in
             such
             variety
             ,
             for
             the
             greater
             beauty
             of
             their
             forme
             ,
             according
             to
             their
             nature
             and
             the
             different
             tymes
             of
             their
             growth
             ,
             as
             they
             cannot
             by
             any
             art
             possible
             be
             bettered
             or
             amended
             .
             Now
             who
             considering
             these
             things
             with
             a
             serious
             meditation
             ▪
             will
             not
             acknowledge
             the
             infinite
             wisedome
             of
             the
             artificer
             ,
             and
             will
             not
             admire
             ,
             
             prayse
             ,
             and
             reuerence
             the
             s●me
             ?
          
           
             Touching
             the
             odour
             and
             smel
             of
             the
             flowers
             ,
             there
             is
             also
             great
             variety
             ,
             and
             the
             smell
             in
             most
             of
             thē
             is
             sweet
             ;
             there
             is
             scarce
             any
             one
             flower
             which
             hath
             not
             a
             peculiar
             smell
             to
             it selfe
             ,
             different
             more
             or
             lesse
             frō
             all
             others
             ▪
             In
             some
             ,
             that
             are
             the
             fayrest
             to
             the
             eye
             (
             a
             poynt
             which
             may
             serue
             as
             a
             documēt
             to
             vs
             mē
             )
             the
             smell
             is
             lesse
             pleasing
             ;
             and
             yet
             in
             some
             others
             there
             is
             an
             equall
             strife
             and
             contention
             ,
             betwene
             the
             excellency
             of
             their
             forme
             or
             shape
             ,
             &
             their
             smel
             .
          
           
             Now
             from
             all
             these
             obseruations
             we
             cōclude
             ,
             that
             it
             is
             a
             truth
             more
             radiant
             ,
             cleare
             and
             perspicuous
             ,
             then
             the
             Sunne
             beames
             are
             ;
             that
             all
             these
             things
             cannot
             haue
             their
             beginning
             from
             a
             nature
             ,
             or
             cause
             voyd
             of
             reason
             ;
             but
             from
             a
             most
             wise
             and
             most
             
               puissant
               spirit
               ,
               or
               Intelligence
            
             ,
             which
             conceaued
             all
             these
             things
             afore
             in
             its
             mynd
             ,
             &
             which
             also
             conferred
             &
             weighed
             together
             al
             these
             particulers
             ,
             to
             wit
             the
             quantity
             or
             greatnes
             of
             euery
             plāte
             ,
             their
             figures
             or
             formes
             ,
             their
             proportions
             ,
             temperatures
             ,
             vertues
             ,
             colours
             ,
             and
             smels
             .
          
           
             Now
             then
             this
             Spirit
             impresseth
             all
             these
             in
             the
             seeds
             of
             things
             ,
             (
             as
             the
             image
             of
             his
             conceite
             )
             and
             then
             worketh
             and
             frameth
             them
             according
             to
             the
             same
             .
             For
             the
             vertue
             impressed
             in
             the
             seeds
             do
             not
             otherwise
             
             worke
             ,
             then
             if
             it
             enioyed
             reason
             ;
             the
             cause
             hereof
             being
             ,
             in
             that
             it
             is
             a
             footstep
             of
             a
             diuyne
             conception
             ,
             and
             as
             it
             were
             a
             sealed
             impression
             thereof
             .
             Therefore
             from
             this
             
               supreme
               Intelligence
            
             ,
             or
             Spirit
             (
             as
             being
             the
             first
             inuenting
             and
             informing
             cause
             )
             the
             beauty
             ,
             proportion
             ,
             and
             perfection
             of
             all
             things
             doth
             take
             its
             emanation
             ,
             flowing
             ,
             and
             proceeding
             .
          
           
             Neither
             only
             this
             visible
             fayrnes
             ,
             and
             all
             variety
             (
             which
             is
             subiect
             to
             the
             eye
             )
             is
             to
             be
             ascribed
             to
             this
             cause
             ,
             but
             also
             all
             inuisible
             
             beauty
             (
             which
             is
             inwardly
             hid
             in
             those
             visible
             things
             ,
             &
             can
             be
             apprehended
             only
             by
             reason
             )
             is
             to
             be
             referred
             therto
             .
             For
             frō
             this
             inuisible
             pulchritude
             the
             externall
             and
             visible
             doth
             ryse
             :
             since
             what
             appeareth
             externally
             in
             these
             corporall
             things
             ,
             either
             in
             respect
             of
             forme
             ,
             proportion
             ,
             colour
             kynd
             &c.
             it
             cometh
             altogeather
             from
             the
             internall
             and
             inuisible
             substance
             ;
             which
             substāce
             is
             so
             much
             the
             more
             fayre
             ,
             and
             to
             be
             admired
             ,
             by
             how
             much
             ,
             it
             containeth
             in
             it selfe
             more
             highly
             and
             simply
             the
             reason
             &
             cause
             of
             those
             externall
             perfections
             .
             In
             the
             vegetatiue
             soule
             ,
             by
             the
             vertue
             whereof
             trees
             ,
             hearbs
             ,
             flowers
             and
             the
             like
             (
             according
             to
             their
             seuerall
             kynds
             )
             do
             lyue
             ,
             the
             reason
             or
             cause
             of
             their
             structure
             ,
             &
             whole
             forme
             or
             shape
             (
             which
             so
             much
             delighteth
             the
             
             eye
             )
             is
             latent
             and
             vnseene
             .
             In
             like
             sort
             in
             the
             sensitiue
             soule
             (
             which
             animateth
             all
             liuing
             Creatures
             )
             the
             whole
             reason
             of
             the
             fabricke
             or
             forme
             of
             the
             body
             lyes
             hidden
             &
             imperceptible
             by
             the
             eye
             ;
             the
             same
             is
             also
             latent
             in
             the
             genitall
             vertue
             or
             power
             ,
             by
             the
             which
             all
             these
             things
             are
             formed
             .
             Therefore
             how
             great
             &
             bewitching
             is
             the
             pulchritud●
             and
             splendour
             of
             these
             soules
             ,
             in
             whom
             all
             these
             perfections
             are
             secretly
             and
             simply
             included
             ?
             And
             how
             stupendious
             &
             wonderfull
             are
             these
             soules
             in
             their
             owne
             nature
             ,
             which
             after
             one
             vniforme
             manner
             contayne
             in
             themselues
             so
             great
             multitude
             
             and
             variety
             of
             formes
             and
             figures
             .
          
           
             Furthermore
             ,
             in
             the
             sensitiue
             soule
             is
             not
             only
             comprehended
             the
             entyre
             reason
             of
             the
             structure
             of
             the
             body
             ,
             but
             also
             of
             all
             the
             senses
             ,
             the
             imagination
             ,
             the
             sensitiue
             appetite
             ,
             all
             naturall
             instincts
             and
             operations
             ,
             euery
             one
             of
             which
             ,
             in
             respect
             of
             the
             wonders
             discouered
             therin
             ,
             transcends
             mās
             apprehension
             .
             For
             how
             great
             is
             the
             power
             of
             the
             senses
             ?
             How
             far
             of
             doth
             the
             eye
             penetrate
             in
             a
             moment
             ,
             viewing
             all
             things
             &
             apprehending
             the
             formes
             of
             them
             ,
             and
             expressing
             them
             in
             it selfe
             ?
             How
             forcible
             is
             the
             power
             of
             smelling
             in
             dogs
             ,
             Vultures
             ,
             &
             many
             other
             such
             like
             ?
             And
             as
             touching
             the
             imaginatiue
             faculty
             ,
             it
             is
             neuer
             idle
             ,
             still
             reuoluing
             
             with
             it selfe
             ,
             and
             variously
             compounding
             the
             formes
             and
             shapes
             of
             things
             ,
             which
             it
             receaueth
             by
             the
             ministery
             of
             the
             externall
             sense
             .
             The
             appetite
             draweth
             and
             inuiteth
             the
             soule
             to
             those
             things
             (
             which
             the
             Imagination
             afore
             conceaued
             )
             if
             they
             be
             conuenient
             ;
             and
             auerteth
             it
             from
             them
             ,
             if
             they
             be
             dangerous
             and
             hurtfull
             .
             To
             conclude
             the
             motiue
             power
             obeyeth
             the
             appetite
             with
             incredible
             celerity
             and
             speed
             ,
             as
             appeareth
             euen
             in
             the
             motion
             and
             flying
             of
             flees
             .
          
           
             It
             were
             ouer
             laboursome
             to
             prosecute
             al
             things
             in
             this
             kynd
             .
             Euery
             power
             or
             faculty
             hath
             its
             obiect
             ,
             instrument
             ,
             operation
             ,
             its
             peculiar
             māner
             of
             working
             ▪
             so
             occult
             ,
             secret
             ,
             and
             wonderfull
             ,
             as
             no
             man
             is
             able
             to
             apprehend
             it
             ;
             and
             yet
             the
             reason
             of
             all
             these
             is
             contained
             inwardly
             in
             the
             soules
             of
             the
             said
             liuing
             creatures
             ;
             so
             as
             whosoeuer
             could
             perfectly
             penetrate
             the
             nature
             and
             the
             misteries
             of
             the
             soules
             ,
             should
             fynd
             the
             reasons
             of
             all
             the
             rest
             more
             clearly
             .
             Wherfore
             I
             am
             fully
             perswaded
             ,
             if
             one
             could
             attayne
             the
             perfect
             knowledge
             of
             one
             small
             flye
             ,
             the
             pleasure
             of
             that
             knowledge
             would
             ouerballance
             and
             weigh
             downe
             all
             riches
             ,
             honours
             and
             dignities
             of
             Kings
             .
             For
             if
             Pythagora●
             (
             as
             is
             written
             of
             him
             )
             at
             his
             finding
             out
             of
             a
             mathematicke
             demonstration
             did
             so
             immoderatly
             
             reioyce
             ,
             as
             for
             the
             tyme
             he
             perfectly
             enioyed
             not
             himselfe
             ;
             then
             how
             much
             ioy
             &
             exultation
             of
             mynd
             will
             a
             cleare
             knowledge
             of
             so
             many
             and
             so
             great
             misteries
             bring
             ,
             which
             are
             in
             themselues
             discouerable
             in
             the
             making
             euen
             of
             the
             least
             flye
             ;
             they
             being
             such
             as
             yet
             the
             most
             eminent
             Philosopher
             that
             euer
             was
             ,
             could
             not
             apprehend
             them
             ,
             and
             such
             as
             may
             serue
             to
             entertaine
             a
             most
             sweet
             and
             serious
             speculation
             of
             thē
             ,
             for
             the
             space
             of
             many
             yeares
             ?
             Verily
             touching
             my
             owne
             priuate
             censu●e
             ,
             I
             am
             of
             this
             former
             opinion
             (
             as
             I
             said
             )
             and
             I
             doubt
             not
             but
             all
             such
             ,
             as
             attentiuely
             consider
             the
             workes
             of
             God
             ,
             would
             conspire
             and
             agree
             with
             me
             in
             iudgment
             herein
             .
          
           
             But
             now
             to
             speake
             something
             of
             the
             
               reasonable
               soule
            
             ;
             it
             transcēdeth
             in
             beauty
             ,
             worke
             and
             dignity
             the
             former
             by
             infinite
             degrees
             ,
             in
             the
             which
             not
             only
             the
             reason
             of
             the
             structure
             or
             making
             of
             the
             body
             ,
             and
             of
             all
             the
             senses
             ,
             but
             also
             the
             faculty
             of
             vnderstāding
             ,
             of
             recordation
             or
             remembring
             ,
             and
             of
             imbracing
             or
             reiecting
             any
             thing
             freely
             (
             in
             the
             which
             is
             included
             true
             electiō
             &
             freedome
             of
             will
             )
             is
             contained
             .
             By
             the
             vnderstanding
             ,
             the
             soule
             cōceaueth
             the
             whole
             world
             ,
             and
             frameth
             to
             it selfe
             certaine
             inuisible
             images
             or
             pictures
             (
             as
             it
             were
             )
             of
             al
             things
             .
             By
             the
             memory
             ,
             it
             retaineth
             al
             those
             images
             
             of
             things
             wrought
             by
             the
             vnderstanding
             ,
             and
             when
             occasion
             is
             ministred
             ,
             it
             maketh
             practise
             and
             vse
             of
             them
             .
             Now
             ,
             how
             vast
             &
             spacious
             are
             those
             entrances
             ,
             which
             are
             capable
             of
             so
             innumerable
             formes
             ?
             By
             the
             will
             ,
             the
             soule
             taketh
             fruition
             of
             all
             things
             ,
             &
             disposeth
             of
             them
             according
             to
             its
             best
             liking
             ,
             yea
             (
             and
             which
             is
             more
             )
             it
             maketh
             to
             it selfe
             election
             ,
             or
             choyce
             of
             any
             course
             of
             life
             .
             Neither
             is
             the
             difference
             here
             much
             to
             be
             regarded
             ,
             whether
             the
             soule
             performeth
             al
             these
             things
             immediatly
             by
             its
             simple
             substance
             ,
             or
             by
             distinct
             faculties
             &
             powers
             ,
             seing
             the
             reason
             of
             all
             these
             are
             contained
             in
             its
             simple
             essence
             .
             Therfore
             it
             necessarily
             followeth
             ,
             that
             the
             reasonable
             Soule
             is
             of
             wonderfull
             pulchritude
             ,
             splendour
             ,
             and
             perfection
             ;
             in
             so
             much
             ,
             that
             if
             it
             were
             to
             be
             knowne
             perfectly
             ,
             as
             it
             is
             in
             it selfe
             ,
             it
             would
             seeme
             to
             be
             a
             kynd
             of
             diuinity
             ;
             in
             the
             contemplation
             whereof
             ,
             the
             mind
             would
             be
             (
             as
             it
             were
             )
             absorpt
             and
             swallowed
             vp
             with
             an
             incredible
             pleasure
             &
             delight
             ;
             seing
             the
             essence
             of
             it
             surpasseth
             by
             many
             degrees
             all
             corporeall
             things
             ;
             as
             also
             the
             vegetatiue
             and
             sensitiue
             soules
             of
             Plants
             and
             liuing
             creatures
             ,
             in
             worth
             and
             dignity
             .
          
           
             Therefore
             out
             of
             the
             premises
             we
             may
             gather
             ,
             that
             there
             are
             foure
             degrees
             of
             beauty
             
             of
             things
             in
             this
             world
             ;
             The
             first
             (
             which
             is
             lowest
             )
             is
             of
             bodyes
             ,
             which
             are
             
               seene
               by
               the
               ye
            
             ;
             the
             secōd
             of
             the
             vegetatiue
             soule
             ;
             the
             third
             of
             the
             
               sensitiue
               soule
            
             ;
             the
             fourth
             of
             the
             
               Rationall
               ,
               or
               reasonable
            
             soule
             .
             Therefore
             it
             is
             euident
             ,
             that
             not
             only
             the
             first
             ,
             but
             also
             the
             rest
             are
             formed
             by
             some
             most
             prudent
             and
             skilful
             
               intelligence
               or
               mind
            
             .
             For
             if
             the
             beauty
             ,
             which
             is
             found
             in
             bodyes
             ,
             be
             to
             be
             ascribed
             to
             some
             such
             spirit
             or
             diuine
             power
             ,
             for
             the
             wonderful
             proportions
             appearing
             in
             them
             :
             then
             much
             more
             the
             glorious
             fayrenesse
             ,
             which
             is
             in
             the
             seuerall
             kynds
             of
             soules
             ,
             which
             comprehends
             in
             it selfe
             the
             reason
             and
             cause
             of
             the
             bodyes
             beauty
             ,
             and
             which
             is
             much
             more
             admirable
             then
             it
             ,
             ought
             to
             be
             refered
             to
             the
             same
             celestiall
             power
             .
          
           
             Furthermore
             I
             would
             here
             demād
             ,
             how
             it
             can
             possibly
             happen
             ,
             that
             any
             cause
             not
             capable
             of
             reason
             ,
             wisedome
             ,
             and
             vnderstanding
             ,
             could
             forme
             and
             make
             in
             the
             beginning
             ,
             so
             many
             diuersities
             of
             vegetatiue
             and
             sensitiue
             soules
             ;
             seing
             euery
             one
             of
             thē
             is
             so
             a●mirable
             ,
             and
             is
             the
             Effect
             or
             worke
             of
             so
             great
             a
             wisedome
             ,
             as
             that
             no
             humane
             wit
             is
             able
             to
             penetrate
             into
             the
             seuerall
             misteries
             of
             it
             ,
             or
             beget
             in
             his
             mynd
             the
             true
             and
             proper
             conceit
             or
             image
             thereof
             .
             To
             conclude
             ;
             All
             the
             pulchritude
             and
             perfection
             of
             an
             Effect
             ,
             ought
             to
             be
             contained
             in
             
             the
             cause
             ;
             (
             for
             the
             cause
             cannot
             giue
             that
             to
             the
             Effect
             ,
             which
             it selfe
             enioyeth
             not
             )
             wherupon
             it
             followeth
             ,
             that
             all
             the
             perfection
             of
             liuing
             creatures
             ,
             and
             all
             the
             vigour
             and
             naturall
             working
             of
             the
             senses
             ,
             ought
             to
             be
             comprehended
             within
             that
             cause
             ,
             by
             the
             which
             they
             were
             first
             framed
             :
             and
             this
             not
             after
             the
             same
             manner
             ,
             as
             they
             are
             in
             the
             creatures
             ,
             but
             after
             a
             more
             excellent
             &
             eminent
             sort
             ,
             to
             wit
             ,
             as
             the
             worke
             is
             contained
             in
             the
             mynd
             ,
             or
             art
             of
             the
             workeman
             .
             This
             poynt
             is
             further
             confirmed
             ,
             in
             that
             there
             is
             no
             cause
             (
             excepting
             a
             mynd
             or
             intelligence
             )
             in
             the
             which
             so
             great
             a
             diuersity
             of
             things
             can
             rest
             ;
             but
             in
             a
             mynd
             or
             intelligence
             it
             may
             well
             reside
             ;
             euen
             as
             the
             forme
             of
             a
             house
             ,
             and
             all
             the
             measures
             and
             proportions
             of
             it
             are
             said
             to
             be
             in
             the
             phantasy
             or
             vnderstanding
             of
             the
             artificer
             .
          
           
             Ad
             heereto
             for
             the
             greater
             accesse
             &
             increase
             of
             reason
             herein
             ,
             that
             himselfe
             who
             framed
             the
             soule
             of
             man
             ,
             endewing
             it
             with
             reason
             ,
             vnderstanding
             ,
             and
             frewill
             ,
             cannot
             possibly
             want
             reason
             ,
             vnderstanding
             and
             frewill
             ;
             but
             must
             haue
             them
             in
             more
             perfect
             and
             excellent
             manner
             .
             For
             how
             can
             he
             want
             reason
             ,
             vnderstanding
             ,
             and
             will
             ,
             who
             first
             made
             and
             gaue
             reason
             ,
             vnderstāding
             and
             will
             ?
             The
             Prophet
             therfore
             truly
             said
             ,
             
               Qui
               plantauit
               aurem
               &c.
               
               He
               which
            
             
             
               planted
               the
               eare
               ,
               shall
               he
               not
               heare
               ?
               Or
               he
               that
            
             
             
               formed
               the
               eye
               ,
               shall
               he
               not
               see
               ?
            
             especially
             seing
             these
             are
             such
             perfections
             ,
             as
             the
             hauing
             of
             them
             is
             not
             any
             impediment
             to
             the
             fruition
             and
             enioying
             of
             greater
             perfections
             ;
             since
             it
             is
             far
             better
             to
             be
             indued
             with
             vnderstanding
             and
             frewill
             ,
             then
             to
             want
             thē
             ,
             or
             to
             haue
             any
             thing
             which
             may
             be
             repugnant
             to
             them
             :
             from
             all
             these
             considerations
             then
             it
             is
             most
             euident
             ,
             that
             there
             is
             a
             certaine
             
               supreme
               Intelligence
               ,
               or
               Spirit
            
             ,
             which
             is
             the
             inuentour
             ,
             authour
             ,
             and
             architect
             of
             all
             these
             visible
             ,
             and
             inuisible
             beautyes
             ,
             in
             which
             spirit
             ,
             as
             in
             its
             cause
             al
             pulchritude
             &
             splendour
             doth
             eminently
             exist
             ,
             &
             this
             spirit
             we
             call
             God
             ,
             who
             be
             eternally
             blessed
             ,
             praysed
             and
             adored
             .
          
        
         
           
             THE
             FIFTH
             REASON
             DRAVVNE
             FROM
             the
             structure
             and
             disposition
             of
             the
             parts
             of
             the
             world
             ,
             with
             reference
             to
             their
             ends
             .
             
               CHAP.
               VII
            
             .
          
           
             EVEN
             as
             ,
             not
             any
             of
             these
             things
             ,
             which
             are
             subiect
             to
             our
             sight
             ,
             taketh
             its
             being
             from
             it selfe
             ,
             but
             from
             some
             efficient
             cause
             ;
             so
             nothing
             is
             made
             for
             it selfe
             ,
             but
             with
             respect
             to
             some
             extrinsecal
             end
             ,
             to
             the
             which
             end
             the
             whole
             structure
             
             of
             the
             thing
             ,
             as
             also
             al
             its
             parts
             ,
             and
             faculties
             of
             its
             parts
             ,
             are
             (
             after
             a
             wonderfull
             manner
             )
             disposed
             and
             framed
             .
             Therefore
             of
             necessity
             there
             must
             be
             some
             one
             most
             
               wise
               mynd
               or
               spirit
            
             ,
             which
             aforehand
             conceaued
             in
             it selfe
             all
             those
             ends
             ,
             and
             ordayned
             proportionable
             and
             fitting
             meanes
             to
             the
             said
             ends
             .
             For
             Nature
             ,
             which
             is
             not
             capable
             of
             reason
             ,
             nor
             endued
             therwith
             ,
             as
             it
             cannot
             conceaue
             or
             comprehend
             the
             ends
             of
             things
             ;
             so
             neither
             cā
             it
             dispose
             or
             set
             downe
             sutable
             meanes
             to
             the
             said
             ends
             ;
             since
             this
             is
             a
             chiefe
             worke
             of
             
             art
             and
             wisedome
             ;
             we
             will
             make
             this
             manifest
             first
             in
             heauenly
             bodyes
             .
             The
             Sunne
             ,
             excelling
             in
             fayrenesse
             all
             visible
             things
             ,
             is
             not
             for
             it selfe
             (
             for
             it
             can
             not
             apprehend
             ,
             or
             reflect
             vpon
             its
             owne
             beauty
             )
             but
             for
             the
             good
             &
             benefit
             of
             other
             things
             ,
             to
             wit
             ,
             that
             it
             may
             enlighten
             the
             world
             ,
             and
             cherish
             al
             things
             with
             its
             heat
             ;
             not
             much
             vnlike
             ,
             as
             the
             hart
             is
             in
             man
             ,
             and
             other
             liuing
             creatures
             ,
             which
             is
             not
             for
             it selfe
             ,
             but
             for
             the
             good
             of
             the
             whole
             body
             ;
             for
             as
             the
             heart
             is
             in
             the
             body
             endued
             with
             life
             ,
             so
             the
             Sunne
             is
             in
             the
             whole
             body
             of
             the
             world
             ,
             which
             wanteth
             life
             .
             This
             then
             being
             thus
             ,
             the
             Sunne
             ought
             to
             haue
             a
             certaine
             proportionable
             measure
             of
             light
             ,
             and
             quantity
             ,
             as
             also
             a
             determinate
             place
             in
             the
             world
             ,
             least
             that
             the
             light
             being
             ouer
             radiant
             ,
             shyning
             and
             great
             ,
             
             or
             it self
             in
             place
             ouer
             neere
             ,
             it
             should
             burne
             the
             earth
             ;
             or
             on
             the
             contrary
             side
             the
             light
             being
             too
             remisse
             &
             smal
             ,
             or
             too
             far
             of
             from
             the
             earth
             ,
             should
             not
             sufficiently
             lighten
             it
             ,
             or
             heat
             it
             .
             Now
             ,
             this
             disposition
             of
             a
             fitting
             quantity
             ,
             light
             ,
             and
             place
             ,
             cannot
             be
             assigned
             by
             any
             ,
             but
             only
             by
             such
             a
             mynd
             or
             spirit
             ,
             as
             is
             able
             to
             consider
             the
             end
             and
             the
             meanes
             ,
             and
             of
             iudgment
             to
             set
             downe
             a
             sorting
             and
             conuenient
             proportion
             betweene
             them
             .
          
           
             But
             if
             the
             Sunne
             be
             made
             not
             for
             it selfe
             ,
             but
             for
             some
             external
             end
             ,
             then
             much
             more
             the
             same
             may
             be
             verifyed
             of
             the
             rest
             of
             the
             
             starres
             ,
             of
             the
             heauenly
             Orbes
             ,
             and
             of
             all
             other
             corporeal
             natural
             bodyes
             .
             This
             poynt
             may
             be
             further
             fortifyed
             by
             this
             ensuing
             reason
             :
             
               That
               ,
               which
               is
               for
               its
               owne
               selfe
               ,
               ought
               to
               be
               of
               that
               excellency
               and
               perfection
               ,
               as
               nothing
               can
               be
               more
               excellent
               ,
               for
               the
               good
               whereof
               this
               other
               may
               be
               ordained
            
             ;
             This
             is
             euident
             euen
             in
             reason
             ,
             since
             otherwise
             it
             should
             not
             be
             for
             it self
             ,
             but
             for
             that
             ,
             for
             the
             benefit
             wherof
             it
             is
             disposed
             .
             Furthermore
             it
             ought
             
               to
               be
               of
               such
               a
               nature
               ,
               as
               that
               it
               may
               conceaue
               &
               enioy
               its
               owne
               goodnes
            
             ;
             for
             if
             it
             hath
             no
             sense
             &
             feeling
             hereof
             ,
             it
             is
             nothing
             aduantaged
             by
             such
             its
             excellency
             ▪
             For
             what
             can
             the
             domination
             and
             gouerment
             of
             the
             whole
             earth
             profit
             a
             mā
             ,
             if
             he
             neither
             can
             take
             any
             pleasure
             
             therby
             ,
             nor
             knoweth
             that
             he
             hath
             such
             a
             principality
             ,
             or
             rule
             belonging
             vnto
             him
             ?
             Therefore
             it
             is
             an
             euident
             signe
             ,
             that
             ,
             what
             cā
             not
             perceaue
             its
             owne
             good
             ,
             is
             not
             made
             for
             it selfe
             ,
             but
             for
             some
             other
             thing
             ,
             to
             the
             which
             it
             becomes
             profitable
             .
             But
             to
             apply
             this
             now
             ;
             no
             corporeall
             nature
             is
             so
             excellent
             ,
             but
             it
             may
             be
             ordained
             to
             some
             other
             thing
             more
             excellent
             &
             more
             worthy
             ;
             for
             the
             degree
             of
             a
             reasonable
             nature
             transcēds
             and
             exceeds
             much
             in
             worth
             the
             degree
             of
             a
             corporeall
             Nature
             ,
             and
             this
             to
             the
             former
             for
             many
             vses
             becomes
             seruiceable
             .
             Againe
             a
             corporeal
             nature
             cannot
             haue
             any
             feeling
             of
             its
             owne
             good
             ,
             but
             resteth
             only
             in
             being
             profitable
             and
             expedient
             for
             some
             other
             thing
             :
             Therefore
             it
             followeth
             ,
             that
             not
             corporeall
             or
             bodily
             nature
             is
             made
             for
             it selfe
             ,
             but
             euen
             of
             its
             essence
             &
             being
             ,
             is
             ordained
             to
             some
             other
             thing
             ,
             to
             wit
             ,
             to
             a
             reasonable
             nature
             ,
             for
             whose
             behoofe
             and
             good
             it
             existeth
             .
             From
             which
             it
             may
             be
             gathered
             ,
             that
             if
             there
             were
             no
             reasonable
             nature
             ,
             then
             all
             the
             corporeall
             nature
             should
             exist
             ,
             as
             in
             vayne
             &
             bootles
             ▪
             as
             not
             being
             able
             to
             bring
             any
             benefit
             to
             it selfe
             ,
             or
             to
             any
             other
             thing
             ;
             euen
             as
             the
             fruition
             of
             great
             riches
             should
             be
             altogeather
             vnprofitable
             ,
             if
             the
             man
             possessing
             them
             ,
             should
             haue
             neither
             knowledge
             ,
             vse
             ,
             nor
             feeling
             of
             them
             .
          
           
           
             The
             same
             poynt
             is
             further
             made
             euident
             
             frō
             the
             motion
             of
             the
             celestiall
             Orbs
             ,
             which
             motion
             bringeth
             no
             benefit
             to
             the
             heauens
             themselues
             ,
             but
             is
             wholy
             applyed
             to
             the
             good
             and
             vtility
             of
             man
             ,
             &
             of
             those
             things
             ,
             which
             are
             commodious
             to
             the
             vse
             of
             man.
             For
             first
             the
             motion
             of
             them
             is
             so
             tempered
             ,
             that
             all
             Countries
             of
             the
             earth
             (
             excepting
             some
             few
             ,
             which
             are
             beyond
             66.
             degrees
             neere
             to
             the
             Poles
             )
             enioy
             within
             the
             space
             of
             24.
             houres
             both
             day
             and
             night
             ;
             this
             being
             so
             directed
             to
             the
             most
             gratefull
             alteration
             and
             change
             of
             day
             and
             night
             .
             Furthermore
             the
             Sunne
             by
             his
             proper
             motion
             vnder
             the
             Eclyptick
             euēly
             cutting
             the
             equinoctiall
             lyne
             ,
             and
             declining
             sometimes
             to
             the
             south
             ,
             or
             at
             other
             tymes
             to
             the
             north
             ,
             
             more
             then
             23.
             degrees
             ,
             causeth
             the
             foure
             seuerall
             tēperatures
             of
             the
             yeares
             ,
             (
             I
             meane
             
               Winter
               ,
               Spring-tyme
               ,
               Summer
            
             ,
             and
             Autumne
             )
             all
             these
             being
             most
             accommodate
             and
             fitting
             for
             the
             good
             of
             such
             things
             ,
             as
             the
             Earth
             bringeth
             forth
             .
             For
             the
             winter
             so
             worketh
             by
             its
             cold
             ,
             that
             the
             spirit
             and
             heat
             (
             which
             is
             within
             the
             seeds
             and
             buds
             )
             being
             inwardly
             receaued
             ,
             all
             things
             may
             be
             more
             strengthned
             with
             in
             ,
             that
             so
             they
             may
             better
             gather
             humour
             and
             nourishment
             ;
             that
             they
             may
             fasten
             their
             rootes
             in
             the
             earth
             and
             finally
             that
             all
             such
             things
             may
             
             inwardly
             swell
             ,
             therby
             to
             burst
             out
             in
             due
             tyme.
             The
             spring
             through
             its
             pleasing
             and
             tēpered
             heat
             calleth
             all
             things
             forth
             ,
             drawing
             out
             buds
             ,
             leaues
             ,
             grasse
             ,
             flowers
             ,
             and
             the
             like
             .
             The
             Summer
             with
             its
             greater
             heat
             consumeth
             the
             super
             abundāt
             humour
             ,
             disgesteth
             crude
             and
             raw
             things
             ,
             extenuateth
             and
             refineth
             things
             grosse
             ,
             openeth
             passages
             in
             the
             bodyes
             ,
             diffuseth
             or
             powreth
             in
             the
             spirit
             ,
             &
             bringeth
             fruites
             to
             their
             maturity
             and
             rypenes
             .
          
           
             To
             conclude
             the
             Autumne
             with
             its
             ,
             humour
             and
             moderate
             heat
             ,
             tempereth
             a
             new
             all
             things
             ,
             correcteth
             the
             drynes
             and
             heat
             of
             things
             ,
             which
             the
             summer
             aforehād
             bestowed
             ;
             it
             also
             disposeth
             the
             earth
             to
             new
             seedes
             and
             new
             grothes
             ;
             lastly
             it
             repaireth
             the
             decayed
             states
             of
             liuing
             bodyes
             ,
             through
             want
             of
             naturall
             heat
             ;
             Now
             out
             of
             all
             these
             obseruations
             ,
             who
             seeth
             not
             ,
             that
             all
             this
             motion
             of
             the
             Sunne
             ,
             and
             the
             heauenly
             bodyes
             was
             first
             ordained
             &
             euer
             after
             is
             perpetuated
             and
             continuated
             to
             the
             benefit
             of
             man
             ,
             &
             to
             the
             grouth
             ,
             increase
             and
             fuller
             aboundance
             of
             all
             liuing
             creatures
             ,
             &
             other
             bodies
             ,
             which
             may
             in
             any
             sort
             be
             seruiceable
             to
             the
             vse
             of
             man
             ?
             For
             no
             other
             benefit
             of
             it
             can
             be
             assigned
             thē
             this
             ,
             nor
             any
             other
             cause
             can
             be
             alledged
             ,
             why
             the
             motion
             of
             the
             Sunne
             ,
             and
             the
             other
             celestiall
             Orbes
             
             should
             be
             in
             any
             such
             ,
             and
             such
             sort
             .
             
          
           
             Now
             if
             any
             enter
             into
             consideration
             of
             
               Wynds
               ,
               raine
               ,
               snow
            
             ,
             and
             frosts
             ,
             he
             shall
             easily
             discouer
             ,
             that
             these
             are
             ordayned
             for
             the
             good
             ,
             emolument
             ,
             and
             benefit
             of
             liuing
             creatures
             ,
             but
             chiefly
             of
             Man
             ,
          
           
             And
             first
             of
             Wynds
             ;
             the
             vse
             of
             them
             is
             various
             and
             great
             ,
             for
             they
             ventilate
             and
             fan
             the
             ayre
             ,
             and
             so
             m●ke
             it
             more
             wholsome
             to
             be
             breathed
             in
             ;
             which
             if
             it
             should
             continue
             
             vnmoued
             and
             vnshaken
             ,
             would
             putryxy
             ,
             and
             being
             by
             this
             meanes
             affected
             with
             some
             pestilent
             quality
             would
             kil
             both
             men
             and
             beasts
             :
             For
             such
             close
             places
             (
             we
             may
             obserue
             )
             wherin
             the
             wynds
             blow
             not
             ,
             are
             become
             most
             pestiferous
             and
             noysome
             .
             Secondly
             ,
             the
             wynds
             serue
             to
             carry
             the
             clouds
             about
             through
             the
             ayre
             ,
             and
             so
             to
             disperse
             and
             distribute
             them
             to
             seueral
             countryes
             &
             regions
             :
             for
             without
             the
             help
             of
             the
             wynds
             the
             mediterranean
             places
             ,
             and
             such
             as
             are
             farre
             distant
             from
             the
             sea
             ,
             would
             be
             euer
             destitute
             of
             cloudes
             and
             showers
             ;
             and
             so
             would
             become
             ouer
             hoate
             ,
             barren
             ,
             and
             inhabitable
             .
             For
             seing
             from
             coasts
             and
             places
             far
             remote
             from
             the
             sea
             ,
             there
             cannot
             be
             drawne
             vp
             sufficiēt
             store
             of
             vapours
             ,
             which
             may
             serue
             for
             clouds
             and
             raine
             ,
             except
             they
             being
             eleuated
             frō
             other
             places
             ,
             be
             thither
             carryed
             by
             force
             of
             the
             wynds
             ,
             the
             said
             mediterranean
             
             countryes
             would
             be
             continually
             scorched
             with
             the
             sunne
             ,
             and
             be
             depriued
             of
             all
             rigation
             and
             watering
             .
             For
             it
             is
             the
             sea
             ,
             which
             chiefly
             ministreth
             matter
             for
             clouds
             ,
             out
             of
             whose
             vast
             bosome
             (
             being
             directly
             and
             continually
             opposed
             to
             the
             Sunne
             )
             great
             abundance
             of
             vapours
             are
             attracted
             vpwards
             ,
             by
             the
             heat
             of
             the
             Sunne
             ;
             which
             being
             after
             by
             force
             of
             the
             cold
             gathered
             into
             Clouds
             ,
             are
             lastly
             resolued
             into
             showers
             of
             raine
             ;
             wherfore
             ,
             except
             the
             wynds
             did
             carry
             these
             clouds
             vnto
             another
             place
             ,
             all
             raine
             would
             fall
             into
             the
             sea
             ,
             from
             whence
             the
             matter
             of
             it
             doth
             ryse
             ;
             and
             the
             whole
             earth
             through
             want
             of
             watering
             would
             remaine
             barren
             and
             vnprofitable
             .
          
           
             Neither
             this
             aboue
             would
             happen
             ,
             but
             also
             all
             fountaines
             &
             riuers
             would
             in
             a
             short
             tyme
             be
             drawne
             dry
             :
             for
             these
             take
             their
             
             begining
             and
             continuance
             from
             the
             srow
             ,
             &
             showers
             ,
             which
             fall
             vpon
             the
             mediterraneā
             and
             mountanous
             places
             .
             For
             the
             Snow
             ,
             which
             during
             the
             winter
             falleth
             vpon
             the
             hils
             ,
             melting
             by
             little
             and
             little
             through
             the
             Suns
             heat
             ,
             and
             distilling
             into
             the
             hollowes
             and
             concauityes
             of
             the
             hils
             ,
             doth
             in
             the
             end
             cause
             springs
             or
             fountaines
             .
             In
             lyke
             sort
             the
             waters
             of
             showers
             ,
             being
             receaued
             and
             drink
             vp
             into
             the
             higher
             places
             of
             the
             hils
             ,
             and
             after
             many
             wyndings
             to
             and
             ●●o
             
             vnder
             the
             earth
             meeting
             together
             ,
             do
             in
             the
             end
             ,
             fynding
             an
             issue
             or
             passage
             ,
             breake
             out
             into
             fountaines
             or
             springs
             .
             Now
             ,
             of
             springs
             being
             mixed
             with
             other
             waters
             (
             whether
             proceeding
             of
             snow
             or
             of
             showers
             )
             &
             running
             into
             one
             common
             channel
             ,
             are
             begotten
             Riuers
             .
             And
             hence
             it
             followeth
             ,
             that
             during
             the
             summer
             (
             when
             it
             but
             seldome
             raineth
             )
             riuers
             are
             greatly
             decreased
             ,
             and
             except
             they
             be
             sed
             with
             snow
             water
             ,
             they
             are
             sometymes
             dryed
             vp
             .
             So
             as
             if
             for
             the
             space
             of
             two
             or
             three
             yeares
             it
             should
             neither
             raine
             nor
             snow
             ,
             it
             would
             follow
             ▪
             that
             all
             riuers
             and
             almost
             all
             fountaines
             would
             cease
             their
             rūning
             through
             want
             of
             matter
             .
             But
             these
             things
             are
             so
             disposed
             and
             gouerned
             ,
             that
             for
             certaine
             seasons
             so
             great
             store
             of
             raine
             and
             snow
             may
             fall
             ,
             as
             that
             therby
             the
             springs
             and
             riuers
             may
             be
             continually
             maintayned
             and
             fed
             .
          
           
             Furthermore
             the
             wynds
             are
             necessary
             to
             dry
             vp
             the
             vnprofitable
             humour
             of
             the
             earth
             to
             recreate
             and
             refresh
             the
             bodyes
             of
             liuing
             creatures
             ,
             to
             rypen
             fruites
             ,
             to
             the
             turning
             of
             mils
             ,
             and
             such
             machines
             or
             workes
             and
             finally
             to
             the
             vse
             of
             Nauigation
             ;
             for
             ●●●●●●●ting
             there
             were
             no
             wynds
             ,
             all
             Nauigation
             would
             almost
             cease
             .
             But
             what
             great
             pro●●
             doth
             ryse
             by
             Nauigation
             to
             Man
             ?
             For
             by
             this
             ,
             what
             merchandize
             is
             in
             forraine
             countryes
             ,
             
             which
             conduceth
             either
             to
             the
             commodities
             of
             mans
             lyfe
             ,
             or
             to
             the
             vse
             of
             phisick
             ,
             or
             to
             the
             delicacy
             of
             nature
             ,
             the
             same
             is
             most
             easily
             transported
             throughout
             the
             whole
             world
             ;
             and
             what
             is
             peculiar
             to
             few
             ,
             is
             by
             this
             meanes
             communicated
             &
             imparted
             to
             all
             mankynd
             .
          
           
             Neither
             is
             the
             profit
             of
             the
             showers
             &
             raine
             inferiour
             to
             that
             of
             the
             wynds
             :
             for
             it
             cooleth
             the
             ayre
             ,
             refresheth
             the
             bodyes
             of
             liuing
             
             creatures
             ,
             perpetuateth
             and
             continueth
             springs
             &
             riuers
             ,
             ministers
             drinke
             to
             beasts
             ,
             watereth
             the
             earth
             ,
             and
             maketh
             it
             fruitful
             ;
             for
             without
             showers
             of
             raine
             the
             earth
             would
             become
             dry
             ,
             barren
             ,
             depriued
             of
             all
             beauty
             &
             ornaments
             of
             trees
             ,
             grasse
             ,
             hearbs
             and
             flowers
             ,
             and
             finally
             not
             fit
             and
             commodious
             for
             the
             habitatiō
             of
             man
             &
             beasts
             .
             Showers
             receaue
             their
             fecundity
             ,
             and
             fruitfulnes
             from
             a
             double
             cause
             :
             first
             by
             the
             mixture
             of
             a
             viscous
             and
             fat
             matter
             ,
             which
             is
             exhaled
             and
             drawne
             vp
             with
             the
             vapours
             from
             the
             earth
             and
             the
             sea
             ;
             for
             the
             sea
             being
             fertil
             ,
             hath
             a
             certaine
             fatnes
             ,
             with
             the
             which
             fishes
             are
             nourished
             .
             Therefore
             while
             the
             Sunne
             eleuateth
             vp
             the
             more
             thin
             parts
             of
             it
             (
             which
             are
             vapours
             )
             it
             withal
             attracteth
             a
             certaine
             oyle
             and
             fat
             matter
             ;
             which
             being
             mingled
             with
             the
             vapours
             ,
             &
             after
             throgh
             cold
             conden
             sd
             and
             thickned
             into
             rayne
             ,
             
             doth
             water
             the
             earth
             .
             The
             same
             thing
             also
             hapneth
             ,
             when
             vapours
             and
             exhalations
             are
             drawne
             vp
             through
             the
             Suns
             heat
             from
             a
             fenny
             earth
             ,
             frō
             gardēs
             ,
             fields
             ,
             &
             woods
             .
             Secondly
             ,
             showers
             take
             their
             fruitfulnes
             from
             the
             spirit
             and
             heat
             included
             and
             impressed
             in
             the
             cloud
             or
             shower
             by
             the
             beames
             of
             the
             Sunne
             :
             for
             this
             spirit
             or
             heat
             causeth
             all
             things
             to
             grow
             and
             increase
             .
             And
             to
             the
             end
             ,
             that
             the
             fall
             of
             showers
             should
             not
             ouerwhelme
             with
             an
             ouer
             great
             and
             impetuous
             force
             &
             weight
             ,
             the
             tender
             buds
             and
             flowers
             ,
             therefore
             the
             
               diuyne
               prouidence
            
             hath
             ordayned
             ,
             that
             they
             do
             not
             fall
             ouer
             abundantly
             and
             precipitantly
             ,
             but
             that
             frō
             a
             great
             height
             they
             should
             distil
             by
             little
             &
             little
             through
             a
             large
             tract
             of
             the
             ayre
             ,
             wherby
             they
             being
             deuided
             into
             infinite
             most
             small
             drops
             ,
             do
             be
             sprinkle
             the
             earth
             with
             a
             pleasing
             moisture
             and
             humidity
             .
             And
             to
             the
             end
             ,
             that
             what
             is
             thus
             falen
             vpon
             the
             earth
             ,
             should
             not
             by
             the
             heat
             of
             the
             Sunne
             be
             instantly
             dryed
             vp
             &
             consumed
             ,
             before
             it
             could
             penetrate
             and
             descend
             to
             the
             roots
             of
             plants
             ;
             therefore
             for
             the
             most
             part
             ,
             certaine
             dry
             remnants
             of
             clouds
             do
             intercept
             the
             beames
             of
             the
             Sunne
             ,
             vntill
             the
             earth
             do
             drinke
             and
             suck
             vp
             the
             raine
             ,
             and
             transmit
             it
             to
             the
             rootes
             ,
             for
             the
             better
             nourishing
             of
             the
             fruite
             which
             it
             bringeth
             
             forth
             .
          
           
             Also
             Snow
             (
             which
             is
             as
             it
             were
             the
             froth
             of
             clouds
             )
             is
             accompanied
             with
             no
             small
             benefit
             ;
             for
             besides
             ,
             that
             it
             affords
             matter
             for
             the
             continuance
             of
             springs
             and
             riuers
             ,
             
             descending
             from
             the
             highest
             mountaines
             ,
             it
             doth
             couer
             the
             earth
             (
             as
             it
             were
             )
             with
             a
             fleece
             of
             wool
             ,
             and
             by
             this
             meanes
             keeping
             the
             heat
             of
             the
             earth
             within
             ,
             it
             hindreth
             ,
             that
             frosts
             ,
             penetrating
             ouer
             deeply
             the
             earth
             ,
             do
             not
             extinguish
             the
             seminall
             vertue
             resyding
             in
             rootes
             ;
             and
             thus
             ,
             Snow
             is
             one
             cause
             of
             the
             earths
             great
             fertility
             of
             plants
             .
             Snow
             also
             hath
             in
             it selfe
             a
             fecundity
             and
             fruitfulnes
             ,
             in
             regard
             of
             the
             ayre
             included
             in
             it
             ,
             which
             shining
             with
             infinite
             bubles
             ,
             giueth
             that
             extraordinary
             whitenes
             to
             the
             Snow
             .
          
           
             Frost
             in
             like
             manner
             is
             most
             profitable
             to
             all
             things
             ,
             for
             by
             a
             repercussion
             &
             beating
             backe
             ,
             it
             keepeth
             within
             ,
             the
             spirit
             &
             heat
             
             of
             the
             earth
             ,
             and
             of
             liuing
             creatures
             ,
             not
             suffering
             it
             to
             euaporate
             and
             vanish
             away
             .
             And
             from
             this
             it
             cōmeth
             ,
             that
             in
             colder
             coūtryes
             ,
             and
             such
             as
             are
             subiect
             to
             frosts
             ,
             men
             are
             of
             a
             more
             robustious
             &
             greater
             stature
             ,
             and
             longer
             lyued
             ,
             then
             in
             hoater
             regions
             .
          
           
             Now
             these
             ,
             to
             wit
             ,
             
               Wynds
               ,
               showers
               ,
               snow
               ,
               frosts
               ,
            
             and
             the
             like
             come
             not
             promis●●ously
             in
             any
             tyme
             of
             the
             yeare
             ,
             but
             are
             so
             
             distributed
             by
             certaine
             seasons
             thereof
             ,
             as
             they
             most
             aptly
             agree
             and
             sort
             to
             the
             begetting
             ,
             growing
             ,
             increasing
             ,
             and
             perfecting
             of
             plants
             and
             liuing
             creatures
             ,
             and
             to
             the
             perpetuating
             of
             their
             species
             and
             kynds
             ,
             and
             further
             do
             serue
             most
             cōmodiously
             to
             Mens
             vses
             .
             From
             all
             which
             it
             is
             euen
             demonstratiuely
             concluded
             ,
             that
             all
             these
             are
             ordained
             and
             instituted
             by
             a
             most
             wise
             ,
             and
             most
             
               powerfull
               mynd
               or
               spirit
            
             ,
             for
             the
             good
             and
             s●ruice
             of
             liuing
             creatures
             ,
             and
             chiefly
             of
             Man
             ,
             to
             whom
             all
             the
             rest
             are
             subiect
             .
          
           
             And
             that
             the
             Elements
             are
             for
             the
             same
             cause
             made
             ,
             and
             do
             to
             that
             end
             enioy
             such
             
             their
             peculiar
             situations
             ,
             and
             their
             proper
             formes
             and
             figures
             ,
             which
             now
             they
             haue
             ,
             doth
             abundan●ly
             appeare
             from
             the
             consideration
             of
             the
             earth
             and
             water
             .
             For
             if
             we
             consider
             precisely
             things
             ,
             as
             they
             should
             be
             in
             their
             owne
             nature
             ,
             the
             earth
             ought
             to
             be
             exactly
             round
             ▪
             and
             the
             water
             ought
             on
             euery
             syde
             to
             couer
             &
             encompasse
             the
             earth
             ;
             Seing
             all
             things
             ,
             that
             are
             ponderous
             and
             heauy
             ,
             ought
             to
             descend
             equally
             towards
             the
             Center
             of
             the
             earth
             ;
             and
             by
             how
             much
             one
             body
             is
             more
             heauy
             then
             another
             ;
             by
             so
             much
             it
             ought
             to
             be
             more
             neere
             to
             the
             center
             ,
             and
             lower
             in
             place
             then
             the
             other
             .
             Therefore
             the
             earth
             ought
             to
             be
             vnder
             the
             waters
             ,
             and
             the
             waters
             specially
             to
             be
             powred
             
             about
             it
             .
             But
             we
             see
             that
             these
             two
             Elements
             are
             far
             otherwise
             situated
             :
             for
             a
             huge
             portion
             of
             the
             earth
             ,
             to
             wit
             ,
             all
             that
             which
             is
             not
             couered
             with
             the
             sea
             ,
             and
             all
             the
             immense
             weight
             and
             heape
             of
             mountaines
             ,
             is
             far
             higher
             ,
             and
             more
             remote
             from
             the
             Center
             ,
             then
             the
             water
             is
             .
             For
             there
             rūneth
             a
             mighty
             vast
             channell
             through
             the
             middest
             of
             the
             earth
             of
             an
             infinite
             profundity
             ,
             deuided
             into
             seuerall
             passages
             ,
             which
             running
             diuers
             wayes
             and
             in
             some
             places
             of
             greater
             breadth
             ,
             in
             others
             of
             lesser
             ,
             do
             make
             Ilands
             .
             Into
             this
             channell
             all
             the
             Element
             of
             water
             is
             receaued
             (
             that
             only
             excepted
             ,
             which
             being
             extenuated
             and
             made
             thin
             ,
             turneth
             into
             vapours
             )
             that
             so
             the
             earth
             as
             free
             from
             being
             couered
             with
             water
             ,
             might
             be
             made
             seruiceable
             for
             the
             habitation
             of
             men
             and
             other
             creatures
             ,
             and
             for
             the
             groth
             and
             increase
             of
             things
             .
          
           
             Furthermore
             ,
             the
             Earth
             is
             so
             fashioned
             and
             brought
             into
             that
             forme
             ,
             that
             from
             the
             sea
             towards
             the
             mediterranean
             places
             ,
             it
             by
             
             insensible
             degrees
             lifteth
             it selfe
             vp
             ,
             &
             riseth
             higher
             ,
             vntill
             it
             end
             into
             mountaines
             and
             rockes
             :
             in
             which
             poynt
             consisteth
             a
             most
             admirable
             art
             of
             the
             
               diuyne
               Prouidence
            
             .
             For
             first
             by
             this
             structure
             of
             the
             Earth
             ,
             it
             is
             made
             free
             from
             all
             perillous
             inundations
             ,
             which
             by
             little
             and
             little
             ,
             and
             in
             long
             processe
             of
             
             tyme
             by
             tne
             influence
             of
             the
             starres
             ,
             or
             force
             of
             the
             wynds
             might
             endanger
             al
             the
             Earth
             .
             For
             we
             see
             by
             experience
             ,
             that
             such
             bordering
             parts
             of
             the
             earth
             ,
             as
             are
             neere
             to
             the
             sea
             ,
             and
             do
             not
             much
             exceed
             the
             Sea
             in
             height
             ,
             are
             often
             vtterly
             ouerflowed
             with
             the
             deaths
             of
             the
             Inhabitants
             ,
             and
             losse
             of
             all
             goods
             .
             Furthermore
             if
             this
             easy
             ascent
             &
             rysing
             of
             the
             Earth
             were
             not
             ,
             there
             could
             not
             be
             any
             riuers
             :
             for
             if
             the
             superficies
             of
             the
             earth
             were
             equally
             distant
             from
             the
             Center
             ,
             (
             as
             in
             a
             globe
             perfectly
             round
             )
             then
             would
             there
             be
             no
             fall
             of
             riuers
             ;
             for
             the
             water
             cannot
             flow
             ,
             except
             it
             fynd
             places
             more
             low
             and
             neere
             to
             the
             Center
             :
             And
             if
             the
             Earth
             should
             suddenly
             be
             lifted
             vp
             into
             steepe
             heights
             ,
             then
             would
             the
             fall
             of
             riuers
             be
             more
             impetuous
             and
             violent
             ,
             then
             were
             requisite
             ;
             neither
             could
             riuers
             being
             so
             precipitious
             and
             downfall
             be
             commodious
             to
             mans
             vse
             ;
             neither
             could
             they
             runne
             continually
             through
             defect
             of
             matter
             .
             I
             here
             omit
             the
             danger
             of
             inundations
             ,
             which
             often
             do
             chance
             (
             to
             the
             great
             losse
             and
             detriment
             of
             the
             inhabitants
             )
             when
             abundance
             of
             raine
             aud
             melted
             snow
             being
             gathered
             together
             ,
             do
             suddenly
             and
             precipitantly
             fall
             from
             some
             great
             height
             .
             Therfore
             the
             Earth
             ought
             to
             ryse
             in
             height
             by
             little
             and
             little
             ,
             and
             by
             insensible
             increasings
             from
             the
             
             mouthes
             of
             the
             riuers
             (
             where
             they
             runne
             and
             disgorge
             themselues
             into
             the
             sea
             )
             euen
             to
             their
             springs
             and
             to
             other
             mediterranean
             places
             .
             Now
             if
             we
             insist
             in
             the
             speculation
             
             of
             mountaines
             ,
             we
             shall
             fynd
             ;
             that
             in
             nature
             there
             is
             no
             necessity
             of
             them
             ,
             but
             only
             for
             the
             behoofe
             and
             benefit
             of
             man.
             For
             they
             first
             serue
             to
             breake
             the
             force
             of
             wynds
             ,
             which
             might
             be
             very
             domageable
             to
             all
             creatures
             ,
             if
             all
             coasts
             were
             plaine
             &
             euen
             ,
             and
             no
             hinderance
             were
             interposed
             to
             slacken
             their
             strength
             .
             Hence
             it
             proceedeth
             ,
             that
             wynds
             are
             more
             impetuous
             and
             boysterous
             in
             the
             open
             Sea
             ,
             where
             all
             is
             plaine
             and
             eauen
             without
             any
             obstacle
             ,
             then
             in
             the
             middle
             places
             of
             the
             Earth
             .
          
           
             Secondly
             ,
             Mountaynes
             &
             high
             hils
             serue
             for
             bounds
             of
             regions
             and
             kingdomes
             ,
             for
             they
             are
             (
             as
             it
             were
             )
             the
             limits
             or
             closures
             of
             great
             kingdomes
             ,
             by
             the
             which
             the
             ambition
             of
             men
             and
             desire
             of
             further
             enlarging
             their
             Regality
             is
             bridled
             and
             restrained
             ,
             least
             it
             should
             incessantly
             exercise
             it selfe
             in
             vexing
             and
             subduing
             their
             bordering
             neighbours
             .
             Therefore
             the
             safety
             of
             kingdomes
             is
             much
             preserued
             ,
             and
             the
             infinite
             miseries
             and
             pressures
             still
             attending
             vpō
             wares
             by
             the
             difficult
             &
             inaccessible
             ,
             passages
             of
             the
             mountaines
             ,
             are
             much
             hindered
             .
             Great
             hils
             do
             furthermore
             suppeditate
             
             and
             mini●●er
             matter
             for
             building
             ,
             as
             stones
             ,
             lyme
             ,
             wood
             ,
             tyle
             or
             slate
             ,
             with
             many
             other
             things
             either
             necessary
             ,
             or
             at
             least
             very
             commodious
             to
             mans
             life
             .
             For
             almost
             all
             metals
             and
             diuers
             kynds
             of
             pretious
             stones
             are
             digged
             out
             of
             the
             bowels
             and
             veynes
             of
             mountaines
             .
             There
             also
             do
             grow
             vpon
             mountaines
             diuers
             rootes
             of
             great
             vertue
             ,
             and
             infinite
             kynds
             of
             hearbs
             ,
             as
             also
             most
             excellent
             wynes
             and
             oliues
             .
             Lastly
             they
             containe
             the
             origins
             ,
             and
             beginnings
             of
             springs
             and
             riuers
             ,
             and
             they
             perpetuate
             &
             stil
             continue
             them
             by
             feeding
             thē
             with
             matter
             and
             store
             of
             water
             .
          
           
             Now
             let
             vs
             next
             descend
             to
             the
             
               quality
               of
            
             
             
               the
               Earth
               and
               Sea
            
             ;
             For
             this
             is
             not
             found
             to
             be
             such
             ,
             as
             the
             nature
             of
             these
             Elements
             (
             being
             considered
             in
             it selfe
             )
             doth
             require
             ,
             but
             such
             as
             may
             best
             sort
             to
             the
             preseruation
             of
             liuing
             Creatures
             and
             commodity
             of
             man.
             For
             if
             we
             precisely
             consider
             the
             nature
             of
             these
             bodyes
             ,
             the
             Elements
             ought
             to
             be
             simple
             or
             without
             mixture
             of
             other
             bodies
             ,
             vniforme
             and
             in
             euery
             place
             of
             the
             same
             vertue
             ,
             operation
             &
             affectiō
             .
             For
             the
             earth
             in
             its
             owne
             nature
             is
             vehemently
             dry
             ,
             and
             moderately
             cold
             ;
             the
             water
             extremly
             cold
             and
             moyst
             ;
             the
             ayre
             moyst
             and
             moderately
             hot
             ;
             and
             all
             these
             are
             naturally
             depriued
             and
             voyd
             of
             al
             sapour
             or
             tast
             ,
             colour
             ,
             and
             odour
             or
             smell
             .
             
             But
             this
             poynt
             is
             far
             otherwise
             ;
             for
             there
             are
             many
             diuersities
             &
             differences
             of
             soyles
             of
             the
             earth
             ;
             for
             they
             are
             hoat
             ,
             cold
             ,
             temperate
             ,
             such
             as
             may
             be
             crūled
             away
             or
             brokē
             into
             small
             peeces
             ,
             light
             ,
             ponderous
             ,
             fatty
             ,
             vnctious
             ,
             dry
             ;
             In
             colours
             blackish
             ,
             reddish
             ,
             yellow
             ,
             whyte
             ,
             as
             also
             of
             seuerall
             tasts
             ,
             ●nd
             odours
             or
             smels
             ,
             and
             fit
             and
             commodious
             for
             the
             bringing
             forth
             of
             seuerall
             things
             :
             according
             to
             those
             verses
             .
          
           
             
               Hic
               segetes
               ,
               illic
               veniunt
               faeliciùs
               vuae
               ;
            
             
               Arborei
               foetus
               alibi
               ,
               atque
               iniussa
               virescunt
            
             
               Gramina
               ;
               Nonne
               vides
               croceos
               vt
               Tmolus
               odores
               ,
            
             
               India
               mittit
               ebur
               ,
               molles
               sua
               thura
               Sabaei
               ?
            
          
           
             Therefore
             seuerall
             soyles
             &
             earth
             haue
             their
             peculiar
             fecundity
             &
             quality
             impressed
             in
             them
             ,
             by
             him
             who
             first
             created
             this
             Element
             .
             Neither
             can
             we
             ascribe
             all
             this
             diuersity
             to
             the
             Sunne
             and
             the
             starres
             ;
             seing
             that
             vnder
             one
             and
             the
             same
             Climate
             there
             are
             some
             places
             more
             desert
             &
             barren
             ,
             other
             most
             fertill
             ;
             and
             such
             of
             these
             places
             as
             are
             fertill
             ,
             do
             not
             bring
             forth
             the
             same
             kynds
             of
             plants
             &
             other
             liuing
             Creatures
             ,
             though
             they
             receaue
             one
             and
             the
             same
             aspect
             &
             influence
             from
             the
             Sunne
             and
             the
             starres
             .
             In
             like
             sort
             ,
             the
             earth
             doth
             not
             produce
             all
             kinds
             of
             metals
             and
             minerals
             in
             one
             and
             the
             same
             place
             ,
             but
             diuers
             in
             diuers
             places
             .
             For
             ●n
             one
             place
             it
             bringeth
             forth
             stones
             ,
             in
             another
             ,
             
             chalke
             ,
             red
             lead
             ,
             in
             a
             third
             ,
             brasse
             ,
             tyn
             and
             lead
             ,
             in
             others
             gold
             ,
             siluer
             ,
             &
             pretious
             stones
             .
             Therefore
             the
             earth
             in
             diuers
             places
             receaueth
             diuers
             vertues
             ,
             forces
             and
             operations
             ,
             that
             therby
             it
             may
             minister
             to
             Man
             all
             kynd
             of
             riches
             ,
             which
             not
             only
             cōduce
             to
             an
             absolute
             necessity
             of
             mans
             life
             ;
             but
             also
             to
             a
             greater
             conueniency
             ,
             delicacy
             and
             splendour
             thereof
             ;
             which
             poynt
             doth
             turne
             to
             the
             greater
             honour
             ,
             glory
             ,
             &
             laud
             of
             so
             munificent
             a
             Creatour
             .
          
           
             In
             lyke
             sort
             ,
             the
             Sea
             hath
             its
             fruitfulnes
             altogether
             most
             admirable
             ;
             &
             this
             diuers
             ,
             according
             to
             the
             difference
             of
             places
             .
             For
             not
             in
             each
             part
             of
             the
             Sea
             all
             kynds
             of
             fishes
             are
             found
             ;
             for
             some
             kynds
             do
             breed
             in
             the
             North
             ,
             others
             in
             the
             South
             seas
             ;
             Some
             also
             only
             in
             the
             East
             ,
             &
             others
             in
             the
             West
             seas
             .
          
           
             Furthermore
             all
             the
             sea
             (
             meere
             contrary
             to
             the
             nature
             of
             that
             Element
             )
             is
             of
             a
             strāge
             
             saltnes
             .
             Now
             from
             whence
             doth
             this
             come
             ?
             Or
             what
             power
             &
             vertue
             gaue
             this
             saltnes
             to
             it
             ,
             and
             to
             what
             end
             ?
             The
             reason
             is
             ridiculous
             and
             absurd
             ,
             which
             some
             Philosophers
             haue
             inuented
             hereof
             ,
             to
             wit
             ,
             that
             this
             saltnes
             cometh
             by
             reason
             of
             the
             Sunne
             beames
             ,
             by
             the
             which
             the
             bottome
             of
             the
             sea
             is
             scorched
             and
             burned
             ;
             and
             that
             adustion
             and
             burning
             causeth
             saltnes
             (
             say
             they
             )
             is
             
             proued
             from
             the
             experience
             in
             burnt
             ashes
             .
             That
             this
             reason
             is
             most
             insufficient
             ,
             is
             euident
             :
             for
             how
             cā
             the
             bottome
             or
             the
             groūd
             vnder
             the
             sea
             (
             being
             couered
             with
             such
             an
             infinite
             store
             of
             waters
             ,
             that
             in
             some
             places
             it
             is
             500.
             or
             a
             thousand
             cubits
             deepe
             )
             be
             so
             burnt
             by
             the
             Sunne
             ,
             as
             that
             from
             them
             all
             the
             whole
             sea
             should
             contract
             such
             a
             bryny
             saltnes
             ?
             For
             the
             Sunne
             burneth
             not
             but
             only
             by
             reasō
             of
             its
             light
             ,
             which
             light
             doth
             not
             penetrate
             in
             the
             water
             further
             then
             15.
             cubits
             (
             as
             diuers
             Swimmers
             vnder
             water
             affirme
             )
             and
             the
             light
             is
             so
             faynt
             ,
             that
             the
             heat
             thereof
             can
             hardly
             be
             felt
             ,
             but
             a
             little
             vnder
             the
             water
             .
             Now
             ,
             that
             saltnes
             should
             proceed
             of
             adustion
             ,
             it
             is
             required
             ,
             that
             the
             adustion
             be
             so
             great
             ,
             as
             that
             it
             dissolueth
             the
             matter
             ,
             &
             reduceth
             it
             to
             its
             beginning
             ,
             as
             experience
             showeth
             .
             Neither
             doth
             adustion
             and
             burning
             properly
             cause
             salt
             in
             other
             things
             ,
             but
             rather
             openeth
             and
             discouereth
             it
             ;
             And
             therefore
             we
             see
             ,
             that
             of
             seuerall
             bodyes
             the
             salt
             is
             seuerall
             ,
             and
             taketh
             its
             seuerall
             vertues
             &
             operations
             from
             the
             bodyes
             so
             strayned
             &
             refyned
             ,
             as
             the
             Chymickes
             do
             experimentally
             proue
             .
             In
             like
             manner
             the
             spirit
             of
             euery
             thing
             (
             or
             the
             oyle
             which
             is
             extracted
             out
             of
             it
             by
             fyre
             )
             doth
             aforehand
             lye
             hidden
             in
             the
             thing
             it selfe
             .
             Furthermore
             if
             salsity
             or
             brynenes
             proceed
             
             from
             this
             adustion
             ,
             then
             ought
             the
             Sea
             to
             be
             dosy
             ,
             more
             and
             more
             salt
             ;
             wherupon
             it
             would
             ●ollow
             ,
             that
             the
             fishes
             as
             not
             ēduring
             that
             temperature
             ,
             would
             in
             the
             end
             dye
             ,
             as
             it
             hapneth
             in
             the
             Lake
             Asphaltites
             (
             which
             is
             called
             
               Mare
               mortuū
            
             )
             since
             the
             nature
             of
             fishes
             requires
             a
             certaine
             temperature
             of
             the
             waters
             .
             To
             conclude
             the
             increase
             of
             this
             saltnes
             in
             the
             Sea
             would
             be
             noted
             at
             least
             in
             seuerall
             ages
             ,
             but
             no
             such
             augmentation
             hath
             hitherto
             bene
             obserued
             .
             Of
             the
             lyke
             improbability
             is
             that
             sentence
             ,
             of
             the
             first
             origin
             
               of
               mountaynes
            
             ,
             which
             teacheth
             ,
             that
             the
             first
             proceeded
             of
             Earthquakes
             ,
             by
             reason
             that
             the
             ayre
             ,
             and
             other
             such
             spirituall
             substance
             ,
             which
             being
             included
             in
             the
             bowels
             of
             the
             earth
             ,
             did
             aduance
             and
             lift
             vp
             the
             higher
             part
             therof
             .
             This
             opinion
             might
             with
             
               some
               probability
            
             be
             maintayned
             ,
             if
             it
             were
             deliuered
             only
             of
             some
             certayne
             little
             hils
             .
             But
             it
             cannot
             with
             any
             show
             or
             colour
             of
             lykelyhood
             ,
             be
             verifyed
             of
             that
             great
             multitude
             of
             most
             huge
             mountaines
             ,
             possessing
             many
             mediterranean
             places
             ,
             and
             extending
             in
             length
             800.
             or
             1000.
             myles
             .
             But
             omitting
             many
             other
             strong
             reasons
             ,
             by
             the
             which
             this
             fiction
             is
             refuted
             ,
             I
             conclude
             that
             the
             saltnes
             of
             the
             Sea
             was
             first
             giuen
             to
             it
             by
             the
             
               authour
               and
               maker
               of
               it
            
             ,
             who
             as
             he
             implanted
             (
             contrary
             to
             the
             course
             of
             nature
             )
             a
             
             fecundity
             in
             the
             earth
             for
             the
             bringing
             out
             and
             nourishing
             of
             plants
             ,
             and
             liuing
             Creatures
             ,
             so
             the
             like
             the
             bestowed
             vpon
             the
             sea
             for
             the
             production
             ,
             ingendring
             and
             feeding
             of
             fishes
             .
          
           
             From
             all
             which
             speculatiōs
             it
             is
             most
             necessarily
             gathered
             and
             inferred
             ,
             that
             al
             these
             things
             (
             aboue
             mentioned
             )
             were
             so
             disposed
             and
             ordained
             for
             the
             vse
             and
             benefit
             of
             Man
             ▪
             by
             some
             most
             
               wise
               and
               most
               powerfull
               Intelligence
            
             ;
             since
             all
             things
             (
             euen
             besides
             their
             naturall
             condition
             )
             do
             serue
             ,
             and
             become
             obedient
             to
             the
             vse
             of
             mans
             life
             ,
             and
             al
             do
             finally
             propend
             and
             are
             directed
             to
             this
             end
             ;
             Neither
             can
             there
             be
             rendred
             any
             other
             reason
             ,
             why
             they
             should
             be
             ordered
             in
             such
             sort
             ,
             as
             they
             are
             ,
             but
             only
             for
             the
             emolument
             ,
             commodity
             ,
             and
             seruice
             of
             Man.
             
          
           
             Neither
             it
             is
             in
             any
             sort
             preiudicial
             to
             the
             being
             of
             a
             
               diuyne
               Prouidence
            
             ,
             that
             by
             reason
             
             and
             meanes
             of
             impetuous
             wynds
             ,
             hayle
             ,
             thunder
             ,
             earthquakes
             ,
             infection
             of
             the
             ayre
             ,
             inundation
             of
             waters
             ,
             drouthes
             ,
             &
             the
             like
             ,
             men
             do
             often
             suffer
             great
             calamities
             &
             miseries
             ;
             since
             these
             things
             do
             more
             euidently
             demonstrate
             the
             being
             of
             the
             said
             prouidence
             .
             For
             as
             it
             is
             the
             property
             of
             a
             Prouident
             and
             wise
             Prince
             ,
             so
             to
             dispose
             his
             lawes
             ,
             tribunals
             or
             Iustice
             seats
             ,
             towers
             ,
             prouision
             
             of
             warres
             &c.
             that
             they
             may
             be
             directed
             to
             the
             good
             and
             security
             of
             his
             subiects
             ,
             as
             long
             as
             they
             liue
             in
             due
             allegiance
             and
             duty
             towards
             him
             ;
             and
             the
             same
             things
             also
             to
             turne
             to
             their
             chastisings
             and
             punishments
             ,
             if
             after
             they
             should
             once
             endeauour
             to
             shake
             of
             the
             yoke
             of
             subiection
             :
             Euen
             so
             although
             that
             
               supreme
               Power
            
             or
             spirit
             hath
             finally
             created
             the
             heauens
             &
             the
             Elements
             for
             the
             seruice
             of
             man
             ;
             yet
             hath
             he
             so
             tempered
             these
             things
             ,
             that
             withall
             they
             may
             serue
             ,
             as
             scourges
             for
             the
             castigation
             of
             sinners
             ;
             which
             chasticement
             may
             neuertheles
             be
             beneficiall
             to
             such
             ,
             who
             know
             to
             make
             true
             vse
             thereof
             ,
             as
             hereafter
             we
             will
             shew
             .
          
           
             Some
             here
             may
             obiect
             (
             contrary
             to
             our
             former
             doctrine
             )
             that
             such
             things
             ,
             wherof
             we
             haue
             intreated
             before
             ;
             haue
             not
             their
             euēt
             from
             any
             particuler
             end
             ,
             to
             the
             which
             they
             are
             by
             any
             intelligent
             cause
             directed
             ,
             but
             only
             by
             reason
             (
             as
             the
             Philosophers
             phrase
             &
             dialect
             here
             is
             )
             
               necessit●tis
               materiae
            
             ,
             through
             the
             nature
             of
             the
             matter
             forcing
             or
             causing
             such
             effects
             :
             as
             for
             example
             it
             is
             naturall
             ,
             that
             through
             the
             heat
             of
             the
             Sunne
             vapours
             and
             exhalations
             be
             attracted
             from
             the
             Earth
             &
             the
             Sea
             ;
             the
             which
             being
             eleuated
             aboue
             ,
             are
             repelled
             backe
             by
             the
             cold
             of
             the
             midle
             Region
             ,
             &
             so
             do
             cause
             wynds
             ,
             or
             els
             being
             gathered
             into
             clouds
             ,
             do
             minister
             
             matter
             for
             fayne
             ,
             snow
             and
             haile
             ,
             from
             which
             sp●ngs
             and
             flouds
             do
             after
             take
             their
             sou●ce
             and
             beginning
             .
          
           
             I
             answere
             hereto
             and
             confesse
             ,
             that
             some
             of
             those
             things
             may
             seeme
             to
             take
             such
             their
             euents
             from
             their
             matter
             ,
             whereof
             they
             are
             made
             :
             But
             this
             discouereth
             a
             greater
             and
             worth
             ver
             disposall
             of
             the
             
               diuyne
               Prouidence
            
             ,
             by
             the
             which
             the
             vniuersall
             cause
             of
             things
             (
             to
             wit
             the
             motion
             of
             the
             Sunne
             &
             staris
             )
             is
             ●o
             ordayned
             and
             gouerned
             ,
             as
             that
             without
             ●●e
             c●course
             of
             any
             other
             efficiēt
             cause
             ,
             it
             can
             occasiō
             the
             foresaid
             things
             ,
             as
             wynds
             ,
             ●●●●e
             and
             the
             like
             ,
             at
             such
             tymes
             and
             in
             such
             s●●so●s
             ,
             as
             are
             most
             conuenient
             for
             the
             producing
             and
             nourishing
             of
             plants
             and
             liuing
             creatures
             ,
             and
             for
             the
             benefit
             of
             man.
             And
             therefore
             these
             effects
             do
             thu●
             fall
             out
             ,
             not
             only
             throgh
             the
             ●●●o●●emēt
             of
             the
             matter
             ,
             but
             withall
             through
             the
             various
             aspect
             and
             applicatiō
             of
             the
             vniuersal
             cause
             A●d
             herto
             for
             the
             greater
             fulnes
             of
             our
             answere
             herein
             that
             the
             disposition
             and
             placing
             of
             the
             Sea
             and
             the
             earth
             ,
             the
             first
             beginning
             &
             large
             extension
             of
             mountaines
             ,
             the
             channels
             of
             riuers
             &c
             cannot
             be
             referred
             to
             any
             necessity
             of
             matter
             or
             force
             of
             nature
             ,
             but
             are
             necessarily
             produced
             by
             art
             and
             Prouidence
             as
             is
             aboue
             shewed
             .
             And
             thus
             it
             falleth
             out
             that
             (
             for
             example
             (
             Egipt
             )
             being
             destitute
             
             of
             raine
             )
             is
             in
             the
             summer
             tyme
             so
             watered
             with
             the
             inundation
             of
             Nilus
             ,
             &
             therby
             so
             couered
             ouer
             with
             a
             fat
             &
             vnctious
             ●ly
             me
             ,
             as
             it
             becometh
             most
             fertill
             .
             In
             like
             sort
             one
             of
             the
             Iles
             of
             the
             Canaryes
             (
             ca●led
             Ferr●
             )
             wanting
             altogether
             sweet
             water
             ,
             is
             supplyed
             heerein
             by
             
               diuyne
               Prouidence
            
             from
             a
             tree
             there
             growing
             ;
             whose
             nature
             is
             such
             ,
             as
             that
             it
             daily
             distilleth
             (
             like
             vnto
             a
             spring
             or
             foūtaine
             )
             a
             certaine
             sweet
             humour
             ,
             which
             serueth
             for
             drinke
             both
             to
             man
             ,
             and
             beasts
             .
          
           
             Now
             besides
             the
             heauenly
             and
             Elementary
             bodyes
             (
             of
             which
             we
             haue
             spoken
             afore
             )
             there
             are
             found
             three
             perfect
             kynds
             of
             mixed
             bodies
             ,
             to
             wit
             liuing
             Creatures
             ,
             Plants
             ,
             and
             all
             such
             things
             as
             are
             to
             be
             digged
             out
             of
             the
             bowels
             of
             the
             earth
             ;
             al
             which
             no
             doubt
             were
             first
             created
             and
             made
             for
             the
             vse
             of
             Man
             ;
             considering
             ,
             that
             we
             see
             they
             are
             subiect
             to
             Man
             ;
             he
             ruling
             ouer
             thē
             ,
             and
             applying
             them
             at
             his
             pleasure
             to
             his
             owne
             vse
             and
             benefit
             .
          
           
             From
             all
             which
             ,
             this
             one
             true
             resultācy
             or
             conclusion
             may
             infallibly
             be
             gathered
             ;
             
             that
             all
             this
             aspectable
             world
             ,
             with
             all
             the
             things
             ,
             which
             it
             containeth
             ,
             was
             first
             made
             for
             the
             cause
             of
             Man
             ;
             and
             that
             it
             serues
             for
             the
             tyme
             ,
             as
             a
             most
             ample
             and
             fayre
             house
             ,
             furnished
             with
             all
             things
             seruing
             either
             for
             necessity
             ,
             or
             pleasure
             and
             delicacy
             ;
             in
             the
             
             which
             man
             is
             placed
             ,
             to
             the
             end
             ,
             that
             he
             acknowledging
             
               a
               diuyne
               and
               supernaturall
               power
            
             to
             be
             the
             authour
             of
             this
             world
             ,
             may
             loue
             ,
             reuerence
             ,
             and
             adore
             the
             said
             power
             ;
             and
             that
             he
             may
             vse
             these
             things
             according
             to
             the
             true
             vse
             and
             prescript
             of
             Reason
             ;
             whether
             they
             conduce
             to
             the
             maintenance
             and
             sustentation
             of
             his
             body
             ,
             or
             solace
             and
             comfort
             of
             his
             mynd
             ,
             or
             to
             the
             health
             and
             increase
             of
             knowledge
             .
          
           
             For
             seing
             the
             ranke
             of
             things
             intelligible
             and
             endu●d
             with
             Reason
             ,
             is
             the
             highest
             
             and
             most
             worthy
             among
             al
             things
             created
             ,
             it
             followeth
             ,
             that
             man
             (
             as
             being
             an
             intelligent
             and
             reasonable
             creature
             )
             is
             of
             a
             more
             eminent
             nature
             ,
             degree
             ,
             and
             order
             ,
             then
             any
             other
             thing
             in
             the
             whole
             world
             .
             Therfore
             man
             ought
             to
             be
             the
             end
             of
             all
             things
             in
             the
             world
             ,
             and
             they
             to
             exist
             ,
             and
             be
             for
             his
             vse
             .
             For
             man
             only
             considereth
             al
             things
             in
             the
             world
             ,
             apprehendeth
             all
             things
             ,
             and
             vseth
             and
             enioyeth
             all
             things
             .
             Man
             only
             also
             feeleth
             and
             discerneth
             the
             sweetnes
             &
             beauty
             of
             al
             things
             ,
             who
             being
             (
             as
             it
             were
             )
             a
             certaine
             secondary
             Numen
             ,
             or
             diuyne
             power
             ,
             doth
             produce
             and
             create
             by
             the
             help
             of
             his
             vnderstanding
             al
             this
             corporal
             world
             in
             himselfe
             ,
             after
             an
             incorporeall
             manner
             :
             for
             without
             man
             to
             apprehend
             them
             ,
             in
             vaine
             were
             all
             this
             so
             great
             beauty
             and
             artifice
             
             of
             all
             things
             ,
             ●●
             vayne
             so
             wonderfull
             a
             disposall
             of
             them
             ;
             ●●
             vaine
             so
             stupendious
             a
             structure
             and
             com●osition
             of
             all
             :
             finally
             in
             vayne
             were
             such
             variety
             of
             formes
             colours
             ,
             smels
             ,
             sapours
             ,
             and
             temperamēts
             .
             For
             if
             man
             were
             not
             ,
             then
             there
             were
             nothing
             left
             ,
             which
             could
             discerne
             or
             apprehend
             these
             things
             ,
             admire
             them
             ,
             praise
             thē
             ,
             vse
             them
             ,
             or
             take
             any
             pleasure
             of
             them
             .
             For
             al
             other
             liuing
             creatures
             are
             se●uile
             &
             mancipated
             to
             the
             senses
             of
             tast
             and
             feeling
             ,
             and
             do
             not
             apprehēd
             any
             thing
             vnder
             the
             shew
             and
             forme
             of
             good
             ,
             but
             what
             is
             agreable
             &
             sorting
             to
             their
             belly
             ,
             or
             venereous
             pleasure
             ,
             &
             this
             also
             after
             a
             brutish
             māner
             .
             Therefore
             as
             that
             house
             ,
             wherin
             no
             man
             doth
             inhabit
             ,
             and
             of
             which
             none
             is
             to
             make
             any
             vse
             or
             benefit
             ,
             (
             though
             it
             be
             otherwise
             stored
             with
             all
             abundance
             of
             furniture
             and
             domesticall
             necessaries
             )
             is
             not
             to
             be
             prized
             ,
             but
             to
             be
             reputed
             ,
             as
             a
             needles
             Edifice
             or
             building
             ;
             Euen
             so
             this
             world
             (
             though
             thus
             beautifyed
             (
             as
             it
             is
             )
             with
             such
             variety
             of
             celesticall
             and
             terrestriall
             bodyes
             ,
             and
             al
             other
             things
             accompanyng
             the
             same
             )
             should
             but
             exist
             in
             vayne
             and
             fruitlesly
             ,
             if
             there
             were
             no
             rationall
             and
             intelligent
             nature
             ,
             to
             reside
             and
             dwell
             therein
             ,
             who
             were
             able
             to
             apprehend
             ,
             obserue
             ,
             and
             discerne
             the
             admirable
             workes
             therein
             ,
             and
             to
             take
             fruit
             and
             
             pleasure
             of
             it
             ,
             both
             in
             regard
             of
             temporall
             commodity
             ,
             as
             also
             of
             speculation
             &
             knowledge
             .
          
           
             Now
             then
             from
             al
             these
             Considerations
             it
             is
             most
             cleare
             ,
             that
             this
             world
             was
             made
             for
             man
             ;
             and
             consequently
             that
             there
             is
             a
             Prouidence
             ,
             which
             did
             create
             the
             world
             to
             this
             particuler
             end
             .
             For
             it
             could
             not
             exist
             by
             it selfe
             to
             this
             end
             ,
             neither
             could
             it
             receaue
             from
             it selfe
             al
             this
             disposition
             ▪
             by
             the
             which
             it
             is
             so
             wonderfully
             accommodated
             to
             the
             vse
             of
             Man
             (
             as
             is
             aboue
             shewed
             :
             )
             Therefore
             the
             world
             hath
             its
             being
             ,
             its
             forme
             ,
             its
             disposition
             ,
             its
             motion
             ,
             and
             its
             forces
             &
             vertues
             from
             an
             
               intelligent
               nature
            
             ,
             which
             we
             call
             God.
             
          
        
         
           
             THE
             SIXT
             REASON
             ,
             BORROVVED
             FROM
             the
             structure
             or
             making
             of
             liuing
             Creatures
             ,
             and
             Plants
             ,
             with
             reference
             to
             an
             end
             .
             
               CHAP.
               VIII
            
             .
          
           
             THAT
             the
             Prouidence
             of
             this
             diuyne
             and
             
               supreme
               Power
            
             ,
             is
             not
             only
             in
             generall
             and
             confusedly
             ;
             to
             wit
             ,
             as
             it
             ordaineth
             the
             foresaid
             generall
             causes
             to
             the
             productiō
             of
             sublunary
             things
             ;
             but
             also
             ,
             that
             it
             is
             in
             particuler
             and
             most
             perfectly
             ,
             as
             distinctly
             belonging
             to
             the
             least
             things
             ,
             
             is
             euidently
             conuin●ed
             from
             the
             structure
             and
             making
             of
             liuing
             cr●atures
             and
             plants
             .
             For
             the
             seuer●ll
             parts
             and
             members
             of
             them
             are
             framed
             with
             such
             exquisite
             artifice
             and
             skill
             ,
             and
             with
             such
             a
             proportion
             ,
             and
             so
             apt
             and
             fit
             to
             performe
             their
             functions
             and
             ends
             ;
             as
             that
             no
             art
             or
             wisedome
             can
             add
             any
             thing
             therto
             ,
             or
             correct
             or
             better
             the
             lest
             thing
             therein
             :
             which
             poynt
             is
             a
             most
             absolute
             demonstration
             ,
             that
             al
             these
             things
             were
             first
             excogitated
             ,
             inuented
             ,
             &
             made
             by
             a
             most
             
               wise
               spirit
               ,
               or
               mynd
            
             ;
             and
             who
             fi●st
             distinctly
             and
             ●epara●ly
             considered
             all
             particulers
             aforehand
             and
             then
             after
             most
             curiously
             produced
             and
             b●ought
             them
             fo●th
             ,
             through
             his
             admirable
             and
             stupe●●dious
             art
             .
          
           
             This
             we
             will
             make
             euident
             by
             some
             examples
             ,
             &
             first
             we
             will
             a
             little
             insist
             in
             the
             speculation
             of
             
               Mans
               body
            
             .
             Well
             then
             :
             Man
             
             could
             not
             consist
             of
             only
             one
             bone
             ,
             because
             then
             he
             could
             not
             bend
             himselfe
             ,
             nor
             vse
             his
             members
             to
             seuerall
             motions
             and
             functions
             ;
             Therefore
             he
             is
             framed
             of
             many
             bones
             ;
             some
             being
             greater
             ,
             some
             lesse
             ,
             and
             others
             most
             small
             ,
             of
             all
             which
             euery
             one
             in
             particuler
             hath
             that
             mag●●●●de
             〈…〉
             and
             connexion
             ,
             〈…〉
             
             body
             ,
             the
             facility
             〈…〉
             of
             the
             members
             requ●●●th
             The
             bones
             of
             the
             head
             are
             in
             number
             eight
             ,
             of
             the
             〈…〉
             
             twelue
             ,
             of
             the
             lower
             ,
             one
             .
             The
             teeth
             are
             thirty
             two
             ,
             the
             ridge
             of
             spine
             of
             the
             backe
             consisteth
             of
             32.
             
             Vertebres
             ,
             or
             ioynts
             .
             The
             bone
             of
             the
             breast
             is
             cōposed
             of
             three
             bones
             .
             The
             ribs
             are
             24.
             of
             which
             fourteene
             comming
             from
             the
             backe
             bone
             ,
             do
             arriue
             to
             ,
             &
             touch
             the
             bone
             of
             the
             breast
             ,
             and
             are
             implanted
             in
             the
             same
             bone
             for
             the
             more
             firme
             keeping
             of
             the
             Heart
             and
             the
             longs
             .
             The
             other
             ten
             do
             not
             proceed
             so
             far
             ,
             to
             the
             end
             ,
             that
             laxity
             and
             loosenes
             may
             be
             left
             to
             the
             stomack
             and
             belly
             .
             Euery
             seuerall
             fingar
             consisteth
             of
             3
             small
             bones
             ,
             and
             the
             thumbe
             of
             two
             .
             The
             hands
             with
             the
             small
             bones
             of
             the
             wrest
             ,
             by
             the
             which
             they
             are
             tyed
             to
             the
             bones
             of
             the
             cubit
             or
             arme
             ,
             do
             consist
             of
             twenty
             small
             bones
             .
             In
             the
             feet
             there
             are
             no
             fewer
             bones
             ,
             and
             these
             are
             connected
             together
             after
             a
             wonderfull
             manner
             .
             For
             some
             of
             them
             are
             in
             fixed
             &
             driuen
             in
             (
             like
             nailes
             (
             as
             the
             teeth
             of
             the
             iaw
             bone
             are
             :
             )
             Others
             are
             inserted
             ,
             and
             as
             it
             were
             sowed
             in
             ,
             as
             we
             see
             in
             the
             bones
             of
             the
             scull
             .
             Some
             againe
             are
             fastned
             in
             manner
             of
             a
             box
             ,
             and
             are
             tyed
             with
             strong
             ligaments
             ,
             as
             the
             bone
             of
             the
             thigh
             in
             the
             hollownes
             of
             the
             hip
             .
             Others
             do
             mutually
             enter
             &
             penetrate
             one
             another
             in
             for
             me
             of
             the
             hinge
             of
             a
             doore
             (
             which
             connection
             is
             called
             in
             Greeke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             )
             to
             conclude
             others
             are
             
             knit
             togeather
             after
             other
             sorts
             ,
             as
             is
             best
             fitting
             to
             the
             firmnes
             and
             motion
             of
             the
             mēber
             .
             Further
             more
             with
             what
             most
             strange
             skill
             are
             those
             little
             bones
             (
             which
             are
             tearmed
             Sesamina
             )
             interposed
             in
             certaine
             places
             for
             the
             more
             easy
             mouing
             of
             the
             ioynts
             ?
             Briefly
             euery
             bone
             is
             made
             fit
             and
             apt
             to
             its
             end
             and
             function
             ,
             that
             it
             cannot
             be
             conceaued
             ,
             how
             it
             could
             be
             made
             more
             commodious
             .
             For
             there
             is
             nothing
             in
             vaine
             ,
             nothing
             redundant
             or
             superfluous
             ,
             nothing
             deficiēt
             or
             wanting
             ;
             finally
             nothing
             which
             is
             not
             most
             necessary
             and
             expedient
             to
             it●
             end
             ,
             wherunto
             it
             is
             made
             .
          
           
             In
             like
             sort
             ,
             these
             bones
             could
             not
             be
             couered
             with
             one
             continued
             and
             vndeuided
             masse
             of
             flesh
             ;
             for
             so
             they
             would
             be
             vnfit
             to
             the
             vse
             and
             mouing
             of
             the
             members
             ;
             and
             therefore
             they
             are
             fitted
             with
             seuerall
             parcels
             of
             flesh
             (
             which
             we
             cal
             Muscles
             )
             &
             with
             these
             parcels
             the
             bones
             are
             couered
             ,
             and
             of
             
             them
             the
             body
             is
             framed
             after
             a
             wonderfull
             manner
             .
             There
             an
             are
             in
             mans
             body
             more
             then
             
               six
               hundred
               muscles
            
             ,
             as
             long
             muscles
             ,
             short
             ,
             broad
             ,
             narrow
             ,
             thicke
             ,
             thin
             ,
             straight
             ,
             crooked
             ,
             sharpe
             ,
             obtuse
             ,
             streit
             and
             round
             ,
             plaine
             or
             eauen
             corned
             :
             they
             are
             also
             either
             of
             a
             simple
             figure
             and
             forme
             ,
             or
             els
             of
             a
             multiplicious
             &
             diuerse
             shape
             .
             Againe
             they
             are
             placed
             either
             one
             vpon
             another
             ,
             or
             neere
             
             to
             another
             ;
             As
             also
             either
             directly
             ,
             obliquely
             ,
             or
             transuersly
             ,
             &
             this
             most
             wōderfully
             ;
             for
             by
             the
             meanes
             here
             of
             euery
             member
             exerciseth
             its
             mouing
             .
             Galen
             wryteth
             ,
             that
             in
             mans
             body
             there
             are
             more
             then
             two
             hundred
             bones
             ,
             and
             that
             euery
             bone
             hath
             more
             then
             forty
             scopi
             (
             as
             they
             are
             called
             )
             which
             may
             wel
             and
             deseruedly
             be
             obserued
             in
             the
             framing
             ,
             disposing
             and
             connecting
             or
             knitting
             together
             of
             the
             bones
             ;
             therefore
             to
             the
             end
             ,
             that
             the
             only
             bones
             of
             Mans
             body
             may
             be
             aptly
             framed
             and
             formed
             ,
             there
             are
             more
             then
             eight
             thousand
             Scopi
             to
             be
             considered
             .
          
           
             Further
             more
             there
             being
             more
             then
             six
             hūdred
             nuscles
             ,
             where
             of
             euery
             one
             hath
             tē
             scopi
             ,
             &
             therefore
             only
             in
             the
             muscles
             there
             are
             six
             thousand
             ,
             for
             thus
             writeth
             
               Galen
               ;
               Eadem
               ars
               &c.
               
               The
               same
               art
               is
               to
               be
               seene
               about
            
             
             
               all
               the
               bowels
               ,
               &
               indeed
               about
               euery
               part
               ,
               so
               as
               if
               one
               consider
               the
               scopi
               ,
               which
               the
               structure
               of
               mans
               body
               hath
               ,
               the
               multitude
               of
               them
               would
               rise
               vnto
               some
               myriades
               .
            
             And
             here
             upon
             Galene
             concludeth
             ,
             that
             mans
             body
             is
             framed
             by
             some
             most
             wise
             and
             most
             puissant
             workeman
             .
          
           
             It
             was
             not
             sufficient
             ,
             that
             mans
             body
             
             should
             consist
             of
             bones
             and
             muscles
             ;
             but
             withall
             it
             was
             needfull
             that
             it
             should
             haue
             
               naturall
               heat
            
             ,
             by
             the
             which
             it
             might
             liue
             ;
             &
             
             bloud
             by
             which
             it
             might
             be
             nourished
             ;
             &
             spirits
             ,
             by
             the
             which
             it
             might
             moue
             and
             excrcise
             its
             senses
             ;
             for
             without
             this
             spirit
             the
             soule
             could
             neither
             vse
             any
             sense
             ,
             nor
             the
             body
             moue
             it selfe
             ;
             for
             seing
             the
             spirit
             is
             of
             a
             most
             attenuated
             and
             thin
             substance
             (
             as
             a
             thing
             betwene
             the
             most
             subtile
             soule
             and
             the
             grosse
             body
             )
             it
             is
             therefore
             the
             immediate
             and
             next
             instrument
             or
             Organum
             of
             the
             soule
             ,
             by
             meanes
             whereof
             the
             soule
             causeth
             in
             the
             body
             motion
             and
             sense
             ,
             and
             without
             the
             which
             there
             can
             be
             no
             distribution
             of
             nourishment
             made
             through
             out
             the
             whole
             body
             .
          
           
             Therefore
             the
             
               diuyne
               Prouidence
            
             hath
             fabricated
             and
             made
             three
             principall
             parts
             in
             
             mans
             body
             ,
             by
             the
             which
             these
             operations
             may
             be
             performed
             ,
             to
             wit
             ,
             the
             Hart
             ,
             the
             ●●uar
             and
             the
             braine
             .
             The
             Hart
             is
             ordained
             for
             the
             
               vital
               heat
            
             ,
             and
             spirits
             of
             the
             whole
             body
             ;
             the
             Liuer
             for
             the
             sanguineous
             ,
             bloody
             and
             
               naturall
               spirits
            
             ;
             and
             the
             braine
             for
             the
             
               animal
               spirits
            
             .
             To
             these
             three
             other
             externall
             instruments
             &
             parts
             of
             the
             body
             are
             seruiceable
             .
             To
             the
             Liuer
             belong
             the
             teeth
             ,
             the
             Esophagus
             ,
             and
             the
             stomacke
             to
             affoard
             the
             matter
             of
             blood
             ,
             or
             a
             certaine
             concocted
             iuyce
             which
             is
             called
             Chylus
             .
             The
             Intestin●●
             or
             entrals
             do
             serue
             partly
             to
             trāsmit
             &
             send
             this
             Chylus
             through
             the
             Mesaraical
             veynes
             to
             
             the
             Liuer
             ,
             and
             partly
             to
             deonerate
             &
             disburden
             the
             body
             of
             the
             excrementall
             part
             of
             meat
             and
             food
             .
             Furthermore
             to
             the
             Liuer
             belongs
             that
             vessel
             ,
             called
             
               folliculus
               fellis
            
             ,
             the
             receptacle
             of
             gall
             ,
             that
             therby
             ,
             after
             the
             Chylus
             is
             once
             turned
             into
             blood
             ,
             it
             may
             draw
             to
             it selfe
             ,
             &
             containe
             the
             more
             sharpe
             matter
             or
             substance
             of
             nourishment
             ,
             which
             matter
             would
             be
             otherwise
             hurtfull
             to
             the
             body
             ;
             The
             Liene
             ,
             or
             Splene
             conduceth
             ,
             that
             it
             may
             attract
             to
             it
             the
             more
             grosse
             and
             seculent
             parts
             of
             blood
             .
             The
             Reynes
             ,
             that
             they
             may
             sucke
             vp
             the
             raw
             ,
             and
             redundant
             wheish
             matter
             ,
             being
             mixt
             with
             blood
             ,
             and
             after
             they
             do
             send
             it
             through
             the
             vessels
             of
             vryne
             to
             the
             bladder
             to
             be
             auoided
             in
             conuenient
             tyme.
             The
             Longs
             are
             seruiceable
             to
             the
             Hart
             ,
             wherby
             the
             Hart
             is
             refrigerated
             and
             cooled
             ,
             and
             the
             vitall
             spirits
             recreated
             and
             refreshed
             through
             the
             often
             attraction
             and
             expiration
             of
             new
             and
             fresh
             ayre
             .
          
           
             Now
             ,
             the
             spirits
             are
             engendred
             after
             this
             sort
             .
             The
             meate
             being
             once
             concocted
             ,
             the
             best
             iuyce
             of
             it
             is
             transferred
             to
             the
             Liuer
             ;
             
             This
             transmission
             or
             sending
             it
             thither
             is
             made
             partly
             by
             the
             vitall
             compression
             or
             closing
             of
             the
             stomacke
             ,
             and
             partly
             by
             the
             vertue
             of
             the
             veynes
             of
             the
             Intestine
             called
             Ieiunum
             ,
             and
             other
             innumerable
             veynes
             ,
             which
             being
             placed
             in
             the
             mesenterium
             ,
             or
             in
             
             the
             midle
             of
             the
             bowels
             ,
             haue
             apower
             of
             sucking
             to
             them
             .
             The
             Liuer
             then
             receiuing
             the
             Chylus
             through
             a
             fistula
             or
             hollow
             pipe
             ,
             turneth
             it
             (
             throgh
             its
             owne
             natural
             disposition
             )
             into
             blood
             ;
             and
             after
             that
             ,
             the
             more
             thin
             parts
             therof
             it
             chāgeth
             into
             a
             vapour
             ,
             which
             commonly
             is
             called
             
               spiritus
               naturalis
            
             :
             this
             vapour
             distendeth
             ,
             enlargeth
             ,
             and
             openeth
             the
             veynes
             and
             pores
             of
             the
             body
             .
             One
             part
             of
             this
             blood
             the
             liuer
             by
             meanes
             of
             
               vena
               caua
            
             (
             which
             proceedeth
             or
             ryseth
             from
             it selfe
             )
             sendeth
             to
             the
             heart
             ;
             Then
             through
             the
             heate
             of
             the
             hart
             ,
             this
             blood
             is
             wonderfully
             extenuated
             and
             refyned
             ;
             first
             in
             the
             
               right
               ventricle
            
             of
             the
             Heart
             ,
             and
             after
             in
             
               the
               left
               ventricle
            
             ,
             &
             so
             a
             great
             part
             therof
             is
             conuerted
             into
             a
             most
             subtill
             and
             thin
             vapour
             ;
             of
             which
             vapor
             one
             part
             is
             sent
             frō
             the
             Heart
             to
             the
             brayne
             by
             a
             great
             Arterie
             ;
             &
             there
             being
             elaborated
             againe
             ,
             clarifyed
             &
             tempered
             in
             that
             fould
             of
             small
             arteries
             (
             which
             is
             commonly
             called
             
               rete
               mirabile
            
             )
             it
             becomes
             
               spiritus
               animalis
            
             :
             the
             Animall
             spirits
             do
             serue
             only
             to
             sense
             and
             motion
             ,
             which
             are
             peculiar
             functions
             of
             a
             liuing
             Creature
             .
             The
             rest
             of
             these
             spirits
             (
             being
             mingled
             with
             most
             thin
             and
             pure
             blood
             )
             the
             Hart
             distributeth
             through
             out
             the
             whole
             body
             through
             the
             Arteries
             ,
             conseruing
             and
             maintaining
             herby
             the
             natural
             heat
             of
             the
             body
             :
             
             and
             this
             spirit
             is
             vsually
             tearmed
             
               spiritus
               vitalis
            
             .
             And
             here
             now
             we
             are
             briefly
             to
             shew
             ,
             how
             both
             kynds
             of
             these
             spirits
             and
             bloud
             is
             dispersed
             throughout
             the
             whole
             body
             ;
             that
             therby
             we
             may
             the
             better
             apprehend
             by
             
               how
               admirable
               ,
               and
               wonderfull
               a
               Wisedome
            
             all
             these
             things
             are
             thus
             disposed
             .
          
           
             Our
             body
             consisteth
             of
             heat
             and
             moisture
             ;
             The
             heat
             dayly
             consumeth
             and
             spendeth
             
             the
             moisture
             ,
             vapouring
             it
             away
             into
             ayre
             ;
             as
             the
             like
             appeareth
             by
             water
             exposed
             to
             the
             Sunne
             ,
             or
             to
             fyer
             ,
             which
             by
             little
             and
             little
             vanisheth
             away
             .
             And
             thus
             all
             the
             mēbers
             and
             entrals
             of
             mans
             body
             would
             soone
             decay
             and
             dry
             away
             ,
             if
             there
             were
             no
             instauration
             and
             repairing
             thereof
             made
             by
             nourishment
             .
             The
             immediate
             &
             next
             nourishment
             of
             the
             body
             is
             blood
             ;
             and
             therefore
             it
             is
             requisite
             ,
             that
             blood
             be
             distributed
             through
             the
             body
             ,
             that
             all
             parts
             of
             it
             be
             nourished
             therewith
             .
             The
             Liuer
             is
             the
             shop
             (
             as
             it
             were
             )
             of
             bloud
             .
             Therefore
             from
             the
             Liuer
             there
             are
             drawne
             two
             great
             veynes
             ,
             the
             one
             going
             vpwards
             ,
             the
             other
             downwards
             
             the
             body
             ;
             both
             which
             do
             after
             brāch
             and
             diuyde
             themselues
             into
             seuerall
             lesser
             veynes
             ;
             these
             againe
             into
             lesser
             and
             lesser
             ,
             till
             they
             end
             in
             most
             small
             veynes
             ,
             and
             to
             the
             eye
             scarce
             visible
             .
             These
             veynes
             go
             towards
             ▪
             the
             bowels
             &
             to
             the
             muscles
             ,
             &
             in
             
             them
             they
             are
             terminated
             and
             implanted
             .
             Seing
             then
             that
             there
             are
             aboue
             six
             hundred
             muscles
             ,
             and
             that
             for
             the
             most
             part
             many
             small
             veynes
             do
             run
             into
             euery
             muscle
             ,
             it
             cōmeth
             to
             passe
             ,
             that
             besides
             those
             inuisisible
             veynes
             (
             which
             for
             their
             smalnes
             are
             called
             
               venae
               capillares
            
             ,
             as
             resembling
             in
             quātity
             the
             haires
             of
             a
             mans
             head
             )
             there
             are
             some
             thousands
             of
             veynes
             ,
             or
             rather
             branches
             of
             veines
             ,
             which
             do
             rise
             and
             take
             their
             beginning
             from
             the
             two
             former
             great
             veynes
             .
          
           
             Now
             by
             this
             meanes
             it
             is
             effected
             ,
             that
             there
             is
             not
             the
             least
             part
             of
             the
             body
             ,
             but
             there
             is
             nourishment
             brought
             to
             it
             .
             The
             making
             and
             vertue
             of
             the
             veynes
             is
             wonderfull
             :
             for
             they
             consist
             of
             fibrae
             ,
             or
             small
             strings
             ,
             and
             these
             are
             direct
             ,
             oblique
             ,
             or
             transuerse
             ▪
             By
             the
             direct
             fibrae
             ,
             they
             attract
             and
             suck
             blood
             ;
             by
             the
             oblique
             they
             retaine
             and
             keep
             it
             ;
             and
             by
             the
             transuerse
             they
             transmit
             it
             further
             to
             the
             muscles
             and
             other
             extreme
             parts
             .
             The
             same
             art
             and
             prouidēce
             is
             obserued
             in
             the
             concauityes
             &
             hollownes
             of
             the
             intestina
             ,
             or
             bowels
             :
             they
             haue
             the
             power
             of
             keeping
             bloud
             ,
             which
             once
             bursting
             out
             of
             them
             ,
             doth
             instantly
             putrifye
             ,
             and
             ingendreth
             diseases
             as
             we
             may
             obserue
             in
             Plurisyes
             ,
             Contusions
             ,
             and
             inflāmations
             .
             The
             wheish
             humour
             is
             mingled
             
             with
             bloud
             ,
             for
             the
             more
             easy
             distribution
             of
             it
             ,
             which
             humour
             after
             is
             either
             dissipated
             into
             ayre
             through
             heat
             ,
             or
             els
             is
             purged
             away
             through
             sweat
             .
             The
             blood
             is
             also
             mingled
             with
             a
             little
             gall
             for
             the
             more
             attenuating
             and
             making
             it
             thin
             ,
             lest
             otherwise
             it
             should
             coagulate
             and
             thicken
             .
             Finally
             the
             bloud
             is
             in
             like
             sort
             mingled
             with
             that
             spirit
             ,
             which
             is
             called
             
               spiritus
               naturalis
            
             ,
             that
             it
             may
             open
             the
             pores
             ,
             and
             let
             in
             the
             nourishmēt
             ,
             for
             there
             is
             no
             part
             of
             the
             body
             which
             is
             destitute
             of
             Pores
             .
          
           
             In
             bones
             ,
             muscles
             ,
             bowels
             ,
             sinewes
             ,
             veynes
             ,
             arteryes
             ,
             membranes
             ,
             and
             grisles
             ,
             there
             is
             
               vis
               assimulatrix
            
             ,
             an
             assimulating
             power
             ;
             by
             the
             which
             all
             these
             parts
             do
             conuert
             
             the
             nourishmēt
             sent
             to
             them
             into
             their
             owne
             substance
             ,
             nature
             ,
             and
             kynd
             .
          
           
             As
             the
             Liuer
             doth
             suppeditate
             and
             minister
             blood
             to
             all
             parts
             of
             the
             body
             ,
             with
             the
             which
             it
             is
             nourished
             ,
             as
             also
             naturall
             spirits
             ;
             so
             the
             hart
             doth
             giue
             heat
             and
             vitall
             spirits
             ,
             by
             the
             which
             the
             natiue
             heat
             is
             cherished
             ,
             ventilated
             ,
             and
             cooled
             :
             to
             which
             end
             there
             proceed
             from
             the
             hart
             two
             Arteries
             ,
             the
             one
             going
             vpward
             ,
             the
             other
             downeward
             ;
             both
             which
             deuyde
             themselues
             into
             many
             branches
             ,
             and
             these
             againe
             into
             other
             lesser
             ,
             vntill
             they
             end
             in
             most
             small
             fibrae
             ,
             iust
             after
             the
             manner
             of
             the
             veynes
             aboue
             
             specifyed
             .
             The
             smallest
             branches
             of
             the
             Arteryes
             are
             implanted
             in
             all
             the
             Muscles
             ,
             and
             all
             the
             bowels
             ,
             therby
             to
             bring
             to
             them
             heat
             and
             spirit
             .
          
           
             Furthermore
             ,
             as
             in
             those
             bodyes
             ,
             which
             haue
             hoat
             bloud
             ,
             the
             hart
             doth
             continually
             
             beat
             it selfe
             with
             those
             two
             motiōs
             ,
             which
             are
             called
             systole
             and
             diastole
             :
             By
             diastole
             or
             dilatation
             of
             it selfe
             ,
             it
             drawes
             in
             new
             ayre
             to
             temper
             the
             heat
             ,
             and
             refresh
             the
             spirits
             ;
             by
             systole
             or
             compression
             of
             it selfe
             ,
             it
             expels
             all
             fulignious
             vapours
             ;
             so
             are
             all
             the
             Arteryes
             throughout
             the
             whole
             body
             at
             the
             same
             instant
             moued
             with
             an
             incessant
             and
             continuall
             vicissitude
             ,
             in
             dilating
             and
             contracting
             themselues
             ,
             euen
             for
             the
             foresaid
             ends
             .
             And
             this
             ventilation
             is
             of
             such
             moment
             ,
             as
             if
             it
             be
             interrupted
             (
             as
             sometimes
             it
             is
             by
             an
             afflux
             of
             humours
             )
             then
             presently
             is
             a
             feuer
             inflamed
             ,
             and
             set
             on
             fyer
             .
          
           
             The
             brayne
             affordeth
             
               animall
               spirits
            
             which
             
             is
             diffused
             throgh
             all
             parts
             by
             meanes
             of
             the
             nerues
             or
             sinewes
             ;
             as
             bloud
             and
             naturall
             spirits
             are
             by
             the
             veynes
             ,
             and
             heat
             ,
             and
             vitall
             spirits
             by
             the
             Arteryes
             .
             But
             because
             such
             store
             of
             sinewes
             ,
             which
             were
             to
             be
             deriued
             to
             the
             bowels
             and
             all
             the
             Muscles
             ,
             could
             not
             proceed
             from
             the
             brayne
             ,
             which
             is
             contained
             in
             the
             head
             ;
             therefore
             the
             
               diuyne
               Prouidence
            
             (
             being
             the
             maker
             of
             Man
             )
             doth
             
             extend
             and
             draw
             out
             the
             substance
             of
             the
             braine
             (
             enclosed
             in
             its
             owne
             membranes
             &
             
             skins
             )
             from
             the
             head
             by
             the
             vertebre
             or
             ioynt
             of
             the
             necke
             ,
             throughout
             the
             whole
             spine
             or
             ridgebone
             of
             the
             backe
             ,
             so
             as
             the
             
               medulla
               spinalis
            
             ,
             or
             the
             inward
             substance
             of
             the
             back-bone
             is
             nothing
             els
             ,
             then
             a
             certayne
             continuation
             and
             production
             of
             the
             braine
             .
             Now
             to
             the
             end
             ,
             that
             these
             
               animall
               spirits
            
             should
             not
             be
             dryed
             vp
             or
             vanish
             away
             ,
             &
             so
             man
             should
             suddenly
             dye
             ;
             therfore
             the
             brayne
             is
             inuolued
             and
             couered
             with
             a
             double
             skin
             ;
             the
             one
             being
             more
             thin
             ,
             which
             is
             the
             more
             inward
             ,
             and
             next
             to
             the
             brayne
             ;
             the
             other
             more
             hard
             ,
             which
             is
             the
             outward
             ,
             &
             next
             to
             the
             bone
             of
             the
             Cranium
             or
             skull
             .
             In
             like
             sort
             &
             with
             the
             same
             skins
             the
             
               Medulla
               spinalis
            
             is
             inclosed
             .
          
           
             The
             sinewes
             proceed
             from
             the
             braine
             &
             from
             the
             
               spinal
               is
               medulla
            
             ,
             &
             from
             the
             double
             
             membrane
             of
             them
             .
             From
             the
             braine
             there
             are
             six
             paire
             of
             nerues
             or
             sinewes
             ,
             wherof
             fyue
             are
             directed
             to
             the
             organs
             or
             instruments
             of
             the
             fiue
             senses
             ,
             the●
             by
             to
             deriue
             to
             them
             the
             animal
             spirit
             chiefly
             for
             sense
             ,
             and
             secondarily
             for
             the
             mouing
             of
             the
             muscles
             of
             the
             head
             .
             The
             sixt
             paire
             o●
             sinewes
             is
             extended
             out
             of
             the
             head
             ,
             to
             certaine
             Muscles
             of
             the
             necke
             ,
             of
             the
             larinx
             of
             the
             breast
             ,
             and
             the
             orifice
             or
             mouth
             of
             the
             stomacke
             ,
             
             which
             beareth
             a
             great
             sympathy
             with
             the
             〈◊〉
             .
             From
             the
             
               spinalis
               Medulla
            
             and
             its
             memb●●nes
             ,
             th●re
             ●o
             rise
             thirty
             payre
             of
             syne●●●
             ;
             whereof
             euery
             payre
             being
             after
             de●●ded
             
             into
             many
             b●anches
             ,
             are
             in
             the
             end
             ●●●●●ted
             in
             the
             muscles
             ,
             as
             the
             like
             afore
             we
             said
             of
             the
             veynes
             and
             arteryes
             .
             When
             they
             come
             vnto
             the
             muscles
             ,
             they
             run
             into
             a
             sin
             newy
             matter
             ,
             which
             they
             call
             ●endo
             ,
             and
             with
             maketh
             the
             head
             of
             the
             Muscle
             .
             Thus
             a●e
             the
             animall
             spirits
             transmitted
             and
             sent
             from
             the
             braine
             and
             
               spinalis
               medulla
            
             ,
             through
             the
             concauities
             of
             the
             sinewes
             to
             the
             instruments
             of
             sense
             ,
             and
             to
             the
             Muscles
             :
             by
             the
             helpe
             of
             which
             spirits
             the
             soule
             moueth
             the
             muscles
             ;
             and
             the
             muscles
             (
             being
             thus
             moued
             )
             do
             moue
             euery
             member
             ,
             as
             also
             by
             the
             meanes
             of
             the
             said
             spirits
             (
             as
             by
             its
             instrument
             )
             the
             Soule
             performeth
             the
             operations
             of
             both
             the
             externall
             and
             internall
             senses
             .
          
           
             The
             Composition
             of
             the
             sinewes
             is
             most
             admirable
             ;
             for
             as
             the
             braine
             consisteth
             of
             
             three
             things
             ;
             to
             wit
             the
             medulla
             or
             marrow
             therein
             &
             the
             two
             skins
             ,
             within
             the
             which
             it
             is
             inuolued
             ;
             so
             in
             like
             sort
             doth
             euery
             sinew
             ,
             proceeding
             from
             the
             braine
             :
             for
             the
             inward
             medulla
             or
             marrow
             of
             the
             braine
             ,
             is
             like
             to
             the
             substance
             of
             the
             braine
             ;
             &
             this
             medulla
             is
             couered
             ouer
             with
             two
             tunicles
             
             or
             skins
             ;
             so
             as
             the
             Sinewes
             seeme
             to
             be
             nothing
             els
             ,
             then
             the
             production
             or
             continuation
             of
             that
             medulla
             ,
             and
             of
             these
             membranes
             or
             skins
             ,
             where
             of
             the
             braine
             consisteth
             .
             And
             by
             this
             meanes
             it
             is
             effected
             ,
             that
             the
             braine
             is
             (
             after
             a
             manner
             )
             throughout
             the
             whole
             body
             ,
             &
             in
             euery
             part
             therof
             ,
             which
             hath
             sense
             and
             motion
             .
             For
             first
             it
             is
             placed
             in
             the
             head
             ,
             wherin
             are
             all
             the
             organs
             and
             instruments
             of
             sense
             .
             From
             the
             head
             ,
             it
             (
             being
             accompanied
             with
             the
             two
             foresaid
             skins
             )
             is
             extended
             through
             the
             spine
             of
             the
             backe
             ;
             from
             the
             
               spina
               dorsi
            
             ,
             or
             ridgbone
             of
             the
             backe
             ,
             it
             goeth
             into
             the
             sinews
             ,
             which
             being
             dispersed
             throughout
             the
             whole
             body
             ,
             are
             implanted
             and
             inserted
             into
             all
             the
             muscles
             .
          
           
             In
             like
             manner
             ,
             the
             Hart
             by
             meanes
             of
             the
             Arteries
             ,
             which
             imitate
             the
             nature
             of
             the
             hart
             ;
             &
             the
             Liuer
             ,
             through
             the
             veynes
             
             which
             retaine
             the
             vertue
             and
             power
             of
             the
             Liuer
             ,
             may
             be
             said
             to
             be
             diflused
             through
             out
             the
             whole
             body
             ,
             &
             to
             exist
             in
             the
             least
             part
             of
             it
             .
             Therfore
             with
             what
             wonderful
             artifice
             and
             Prouidence
             are
             those
             three
             principall
             members
             ,
             to
             wit
             the
             
               brayne
               ,
               hart
            
             ,
             and
             Liuer
             ,
             (
             by
             the
             which
             sense
             ,
             motion
             ,
             the
             dilatation
             &
             compression
             of
             the
             hart
             of
             Arteryes
             ,
             and
             Nutrition
             ,
             are
             performed
             )
             extended
             throughout
             the
             whole
             body
             ,
             &
             
             do
             exist
             (
             after
             a
             certaine
             maner
             )
             in
             al
             parts
             thereof
             ?
             I
             omit
             innumerable
             other
             poynts
             ,
             which
             might
             be
             deliuered
             and
             set
             downe
             touching
             the
             structure
             ,
             and
             vse
             of
             the
             parts
             of
             the
             body
             .
          
           
             But
             I
             haue
             somewhat
             largly
             insisted
             in
             discoursing
             of
             the
             vse
             &
             end
             of
             these
             three
             principall
             members
             ,
             in
             that
             the
             serious
             cōsideration
             of
             them
             hath
             seuerall
             tymes
             moued
             me
             to
             an
             admiration
             of
             the
             
               diuyne
               Power
            
             ,
             who
             so
             strangly
             hath
             compacted
             and
             framed
             them
             .
             For
             let
             the
             wisedome
             of
             all
             men
             and
             al
             Angels
             meet
             together
             ,
             &
             they
             are
             not
             able
             to
             excogitate
             or
             inuent
             any
             thing
             so
             wel
             disposed
             &
             directed
             to
             its
             end
             ,
             and
             so
             sorting
             and
             agreable
             to
             the
             nature
             of
             the
             thing
             itselfe
             ,
             as
             these
             things
             are
             .
             
          
           
             Neither
             only
             in
             Man
             ,
             but
             in
             the
             Species
             or
             kynds
             of
             other
             liuing
             Creatures
             the
             artifice
             and
             skill
             of
             these
             three
             members
             are
             found
             :
             for
             seing
             all
             liuing
             Creatures
             enioy
             sense
             and
             motion
             ;
             it
             is
             therefore
             needfull
             ,
             that
             they
             haue
             
               animall
               spirits
            
             ,
             and
             consequētly
             a
             brayne
             sorting
             to
             its
             nature
             ,
             which
             is
             the
             shop
             of
             those
             spirits
             ;
             as
             also
             that
             they
             haue
             sinews
             deryued
             from
             the
             braine
             ,
             by
             the
             which
             the
             spirits
             are
             deferred
             and
             carryed
             to
             the
             Muscles
             .
             In
             like
             sort
             because
             al
             liuing
             Creatures
             are
             nourished
             ,
             it
             is
             requisite
             ,
             that
             they
             haue
             a
             Liuer
             ,
             which
             prepareth
             
             and
             concocteth
             the
             nourishment
             ,
             and
             veynes
             ,
             by
             the
             help
             of
             which
             ,
             the
             nourishment
             is
             transferred
             to
             each
             part
             ,
             as
             also
             naturall
             spirits
             ,
             seeing
             by
             the
             benefit
             of
             these
             the
             aliment
             penetrateth
             all
             parts
             of
             the
             body
             .
          
           
             Finally
             ,
             because
             the
             foresaid
             Creatures
             are
             to
             be
             cherished
             with
             a
             certaine
             natiue
             heate
             of
             their
             owne
             ;
             wherby
             they
             may
             liue
             ,
             it
             is
             expedient
             ,
             that
             they
             haue
             a
             hart
             ,
             from
             the
             which
             the
             natiue
             heat
             and
             vitall
             spirits
             are
             dispersed
             ;
             and
             arteryes
             ,
             by
             the
             which
             they
             are
             so
             dispersed
             .
             Now
             these
             three
             principall
             mēbers
             are
             most
             appositly
             and
             aptly
             framed
             and
             disposed
             in
             liuing
             Creatures
             ,
             not
             after
             one
             and
             the
             same
             maner
             ,
             but
             after
             different
             sorts
             according
             to
             the
             different
             nature
             of
             the
             said
             Creatures
             ,
             and
             therefore
             they
             are
             found
             in
             
               flies
               ,
               gnats
               ,
               fleas
            
             ,
             and
             the
             least
             wormes
             .
             For
             these
             small
             creatures
             haue
             their
             braine
             ,
             their
             Liuer
             ,
             their
             sinews
             ,
             arteryes
             ,
             and
             veynes
             fabricated
             and
             made
             with
             wonderfull
             subtility
             :
             their
             inward
             parts
             are
             not
             confounded
             in
             themselues
             ,
             nor
             of
             one
             forme
             ,
             but
             they
             haue
             seuerall
             perfect
             organs
             &
             vnmixte
             ;
             they
             being
             of
             different
             temperature
             ,
             different
             faculty
             ,
             different
             vse
             ,
             different
             forme
             ,
             different
             connexion
             ,
             and
             of
             different
             place
             or
             situation
             ;
             yet
             made
             with
             such
             an
             invisible
             
             tenuity
             and
             smalnes
             ,
             as
             is
             incomprehensible
             to
             mans
             wit.
             And
             this
             poynt
             is
             fully
             manifested
             by
             the
             sharpnes
             of
             their
             senses
             ,
             their
             swiftnes
             of
             motion
             ,
             &
             their
             strange
             and
             great
             industry
             and
             sagacity
             .
          
           
             Now
             ,
             it
             we
             consider
             the
             externall
             and
             outward
             parts
             of
             liuing
             Creatures
             ;
             how
             
             wonderfu●ly
             is
             euery
             part
             appropriated
             to
             its
             peculiar
             v●e
             &
             end
             ?
             How
             easy
             ,
             expedite
             ,
             and
             quicke
             functions
             and
             motions
             haue
             they
             ?
             And
             how
             great
             variety
             is
             there
             of
             them
             according
             to
             the
             variety
             of
             their
             kinds
             ?
             Birds
             are
             made
             with
             small
             heads
             ,
             &
             sharpe
             becks
             the
             more
             easily
             therby
             to
             cline
             and
             pie●ce
             the
             ayre
             ;
             with
             crooked
             pounces
             ,
             wherewith
             to
             hold
             fast
             the
             boughes
             of
             the
             trees
             ,
             wherupon
             they
             sit
             ;
             with
             
             fethers
             growing
             backward
             ,
             that
             their
             flying
             be
             not
             hindred
             ;
             which
             feathers
             ly
             close
             to
             the
             body
             ,
             whyle
             they
             fly
             ,
             that
             the
             ayre
             may
             the
             lesse
             enter
             among
             them
             ;
             their
             wings
             are
             most
             light
             ,
             and
             so
             framed
             ,
             as
             they
             may
             easily
             open
             and
             close
             for
             flying
             ;
             being
             fitted
             with
             a
             soft
             hollownes
             to
             receaue
             ayre
             in
             while
             they
             flye
             ,
             and
             to
             couer
             their
             body
             straitly
             and
             comely
             .
             Such
             of
             them
             as
             feed
             vpon
             flesh
             ,
             haue
             most
             strong
             &
             hooked
             beckes
             to
             teare
             the
             flesh
             asunder
             ,
             and
             sharpe
             and
             crooked
             tallants
             to
             apprehend
             and
             hould
             it
             .
             Such
             as
             feed
             vpon
             the
             water
             ,
             
             haue
             log
             necks
             ,
             that
             they
             may
             dyue
             in
             to
             the
             water
             the
             deeper
             with
             their
             head
             ,
             To
             conclude
             ,
             how
             many
             colours
             are
             there
             ●n
             seuerall
             kynds
             of
             byrds
             ?
             How
             pleasant
             is
             the
             beauty
             of
             their
             wings
             ?
             How
             great
             is
             the
             difference
             of
             their
             sound
             and
             voyces
             ?
             How
             sweet
             is
             the
             singng
             of
             some
             of
             them
             ?
             And
             euen
             in
             some
             of
             those
             ,
             which
             haue
             but
             a
             very
             small
             body
             ,
             how
             shrill
             and
             piercing
             is
             the
             sound
             they
             make
             ?
          
           
             The
             making
             of
             
               forefooted
               beasts
            
             ,
             because
             they
             go
             vpon
             the
             ground
             ,
             is
             farre
             ●●fferēt
             
             from
             the
             former
             .
             Such
             as
             feed
             vpon
             flesh
             and
             liue
             vpon
             preying
             ,
             haue
             the
             members
             of
             their
             bodies
             fit
             and
             accommodated
             for
             prey
             :
             In
             their
             mouth
             they
             haue
             two
             teeth
             aboue
             ,
             and
             two
             below
             ,
             long
             and
             strong
             to
             hold
             ,
             and
             teare
             a
             sunder
             ;
             their
             clawes
             sharpe
             and
             faulked
             ,
             or
             hooked
             to
             hold
             fast
             ;
             which
             clawes
             ,
             when
             they
             goe
             ,
             they
             so
             beare
             ,
             that
             they
             are
             not
             worne
             ;
             &
             in
             catching
             their
             prey
             ,
             they
             stretch
             them
             out
             ,
             like
             fingars
             .
          
           
             Those
             other
             beasts
             ,
             as
             feed
             vpon
             hearbs
             ,
             leaues
             ,
             or
             fruits
             ,
             haue
             their
             teeth
             and
             hoofs
             otherwise
             formed
             .
             For
             the
             order
             of
             their
             teeth
             are
             eauen
             and
             equall
             ,
             one
             not
             being
             lōger
             then
             an
             other
             ▪
             of
             which
             the
             furthermost
             are
             sharpe
             to
             cut
             the
             grasse
             ,
             or
             the
             new
             buds
             of
             trees
             &
             flowers
             ;
             the
             inwardmost
             
             are
             broad
             &
             blunt
             to
             grynd
             and
             make
             small
             the
             meat
             .
             Their
             hoofs
             are
             firme
             and
             plaine
             ,
             that
             they
             may
             stand
             firmerly
             ▪
             &
             that
             their
             feet
             be
             not
             ouerpressed
             with
             the
             weight
             of
             their
             body
             .
             Their
             neck
             of
             that
             length
             ,
             as
             stāding
             vprightly
             they
             may
             grase
             vpon
             the
             grasse
             :
             and
             so
             accordingly
             Camels
             by
             reason
             of
             the
             hugenes
             of
             their
             body
             ,
             haue
             a
             very
             long
             necke
             ;
             But
             in
             an
             Elephant
             it
             is
             otherwise
             ,
             to
             whom
             a
             long
             necke
             would
             become
             deformed
             ,
             and
             would
             haue
             made
             that
             huge
             weight
             of
             his
             body
             to
             be
             vnapt
             to
             the
             defence
             of
             himselfe
             .
             Therefore
             an
             Elephant
             hath
             a
             most
             short
             necke
             ,
             yet
             in
             liew
             therof
             a
             long
             snout
             with
             the
             which
             (
             as
             with
             a
             hand
             )
             it
             taketh
             any
             thing
             ,
             and
             reacheth
             it
             to
             his
             mouth
             .
             Now
             ,
             who
             seeth
             not
             ,
             that
             all
             these
             things
             are
             thus
             purposely
             disposed
             and
             framed
             with
             wonderfull
             wisedome
             &
             consideration
             ?
          
           
             And
             to
             come
             
               to
               ●ihes
            
             :
             How
             fitly
             and
             proportionatly
             are
             then
             bodies
             framed
             to
             lyue
             
             in
             the
             Element
             of
             water
             ?
             The
             head
             of
             most
             of
             them
             is
             narrow
             ,
             the
             better
             therby
             to
             cut
             the
             water
             ;
             the
             tayle
             broad
             and
             spread
             out
             ,
             which
             serueth
             (
             as
             〈◊〉
             )
             to
             guyde
             the
             fishes
             motion
             with
             an
             extraordinary
             celerity
             and
             swiftnes
             .
             They
             haue
             also
             close
             to
             their
             belly
             certaine
             fins
             (
             wherof
             some
             haue
             two
             ,
             others
             foure
             or
             more
             :
             )
             these
             stand
             insteed
             of
             
             oares
             (
             as
             it
             were
             )
             by
             the
             helpe
             wherof
             they
             either
             moue
             in
             the
             water
             ,
             or
             stay
             their
             mouing
             :
             vpon
             their
             backe
             they
             haue
             a
             certaine
             finne
             like
             vnto
             a
             skin
             ,
             which
             they
             stretch
             out
             ,
             that
             they
             may
             swin
             with
             their
             bodies
             downeward
             ,
             and
             that
             they
             may
             not
             easily
             be
             cast
             vpon
             their
             backs
             .
             Their
             gils
             ,
             which
             they
             haue
             vpon
             the
             side
             of
             their
             chawes
             ,
             deserue
             for
             the
             casting
             out
             of
             water
             ;
             both
             of
             that
             which
             they
             daily
             draw
             in
             ,
             to
             the
             refrigeration
             of
             their
             hart
             ,
             as
             also
             of
             that
             ,
             which
             entreth
             into
             them
             ,
             whyle
             they
             are
             in
             taking
             of
             their
             food
             and
             nourishment
             .
             And
             therefore
             such
             fishes
             as
             want
             these
             gils
             ,
             haue
             insteed
             of
             them
             certaine
             holes
             ,
             by
             the
             which
             they
             disburden
             themselues
             of
             this
             water
             .
             And
             without
             this
             help
             of
             auoydance
             ,
             it
             is
             certaine
             ,
             that
             they
             would
             be
             presently
             suffocated
             and
             choaked
             ,
             as
             wanting
             all
             respiration
             .
             Their
             Scales
             grow
             backward
             ,
             to
             the
             end
             they
             may
             be
             no
             hinderance
             to
             their
             swiming
             ▪
             which
             ,
             when
             the
             fishes
             are
             in
             motion
             ,
             close
             neare
             together
             .
             Such
             fishes
             ,
             as
             breath
             not
             much
             ,
             want
             lungs
             or
             lights
             ,
             and
             haue
             their
             hart
             thinly
             couered
             ouer
             ,
             neere
             vnto
             their
             mouth
             ,
             that
             it
             may
             be
             easily
             refrigerated
             and
             cooled
             by
             the
             attraction
             of
             water
             .
             Those
             of
             a
             strong
             respiration
             haue
             lungs
             (
             with
             which
             the
             hart
             is
             couered
             )
             and
             other
             instruments
             fitting
             to
             the
             same
             end
             .
             
             To
             conclude
             the
             kynds
             of
             fishes
             and
             variety
             of
             their
             formes
             is
             almost
             innumerable
             ;
             euery
             one
             of
             them
             hauing
             their
             outward
             and
             inward
             parts
             and
             members
             most
             aptly
             framed
             to
             their
             vses
             and
             ends
             ;
             so
             nothing
             is
             there
             to
             be
             found
             ,
             which
             is
             not
             disposed
             with
             all
             reason
             ,
             wisedome
             ,
             &
             prouidence
             .
             Neither
             is
             this
             variety
             of
             formes
             &
             elegancy
             of
             structure
             to
             be
             found
             only
             in
             the
             bodies
             of
             fishes
             but
             also
             in
             shels
             ,
             with
             the
             which
             the
             small
             fishes
             (
             though
             imperfect
             in
             nature
             )
             are
             couered
             .
             Of
             these
             Shels
             ,
             their
             beauty
             ,
             and
             variety
             is
             wonderfull
             ,
             although
             they
             serue
             to
             no
             other
             vse
             ,
             then
             to
             couer
             and
             arme
             the
             small
             bodies
             of
             their
             fishes
             .
             For
             there
             is
             no
             where
             greater
             shew
             of
             diuyne
             arte
             and
             skil
             ,
             then
             in
             these
             ,
             especially
             where
             there
             is
             produced
             such
             variety
             without
             any
             seed
             ,
             and
             only
             out
             of
             a
             formed
             Element
             ,
             as
             appeareth
             from
             the
             testimony
             of
             (
             a
             )
             Pliny
             himselfe
             .
             
               T●●
               ibi
               colorum
               differentiae
               &c.
            
             So
             
               many
               differences
               of
               colours
               in
               Shels
               ,
               so
               many
               figures
               and
               formes
               ▪
               as
               plaine
               ,
               hollow
               ,
               long
               ,
               horned
               as
               the
               moone
               ,
               gathered
               together
               in
               a
               round
               forme
               ,
               smooth
               ,
               rough
               ,
               &c
               ▪
            
             with
             many
             other
             formes
             by
             him
             recyted
             ,
             &
             then
             after
             he
             further
             writeth
             :
             
               Nitor
               &
               puritas
               &c.
               
               The
               shining
               &
               purity
               is
               incredible
               in
               diuers
               of
               them
               ,
               exceeding
               ●ll
               mettals
               of
               gold
               and
               siluer
               ,
               and
               not
               to
               be
               corrupted
               ,
               but
               in
               a
               most
               long
               space
               &
               tyme.
               
            
          
           
           
             This
             further
             is
             worthy
             of
             consideration
             in
             liuing
             Creatures
             .
             To
             wit
             ,
             To
             man
             ,
             in
             
             that
             he
             is
             endued
             with
             reason
             ,
             there
             is
             giuē
             at
             his
             birth
             ,
             neither
             any
             thing
             to
             cloath
             his
             body
             ,
             nor
             any
             weapon
             for
             his
             owne
             defēce
             ,
             but
             in
             place
             of
             these
             ;
             Hands
             are
             giuen
             him
             ,
             with
             the
             which
             he
             may
             make
             to
             himselfe
             all
             kynd
             of
             vestmēts
             or
             weapons
             ,
             to
             weare
             or
             lay
             by
             at
             his
             pleasure
             .
             But
             to
             beasts
             ,
             because
             they
             cannot
             make
             and
             procure
             these
             things
             to
             themselues
             ,
             they
             therefore
             receiue
             thē
             euen
             frō
             a
             most
             
               benigne
               and
               diuyne
               Prouidēce
            
             ,
             and
             they
             increase
             with
             the
             increasing
             of
             the
             beasts
             ,
             neither
             do
             they
             allat
             any
             time
             need
             any
             repayring
             .
             For
             weapons
             ,
             are
             giuen
             to
             some
             Hornes
             ;
             to
             others
             Teeth
             ;
             to
             others
             Clawes
             ;
             to
             others
             strength
             in
             their
             feet
             ;
             to
             others
             a
             sharpe
             dart
             in
             their
             tayles
             ;
             to
             others
             a
             venemous
             poyson
             in
             their
             teeth
             or
             their
             hoofes
             ,
             and
             this
             endangereth
             their
             Enemies
             either
             by
             touching
             or
             breathing
             .
             Of
             others
             ;
             their
             safety
             doth
             lye
             in
             their
             speedines
             of
             flying
             away
             ;
             or
             in
             their
             naturall
             craft
             and
             deceipt
             ,
             or
             in
             the
             hardnes
             of
             their
             shels
             ,
             wherwith
             they
             are
             couered
             ,
             or
             in
             the
             pricks
             of
             their
             skins
             ,
             which
             some
             of
             them
             can
             cast
             from
             them
             against
             their
             enemies
             .
             Insteed
             of
             Cloth
             (
             wherwith
             they
             are
             couered
             )
             some
             haue
             haire
             ,
             others
             wool
             ,
             fethers
             ,
             scales
             ,
             a
             sharpe
             &
             hard
             pil
             or
             rynd
             ,
             shels
             ,
             &
             a
             smooth
             
             skin
             ,
             yet
             of
             sufficient
             hardnes
             .
             Furthermore
             their
             is
             in
             euery
             liuing
             〈◊〉
             a
             vertue
             o●
             power
             ,
             by
             the
             which
             all
             these
             veapons
             and
             vestments
             (
             as
             it
             were
             )
             are
             framed
             in
             conuenient
             places
             ,
             formes
             ,
             and
             colours
             ;
             and
             this
             out
             of
             the
             earthly
             &
             gros●er
             part
             of
             the
             nourishment
             or
             meat
             ,
             otherwise
             improfitable
             ,
             and
             but
             to
             be
             purged
             away
             .
             Therefore
             we
             may
             worthily
             admire
             
               Gods
               Prouidence
            
             herein
             ,
             which
             turneth
             the
             matter
             (
             otherwise
             hurtfull
             for
             the
             nourishing
             of
             the
             body
             )
             into
             such
             necessary
             vses
             .
          
           
             I
             heere
             pretermit
             the
             most
             diuers
             formes
             and
             shapes
             of
             those
             liuing
             creatures
             ,
             which
             are
             commonly
             called
             Insecta
             ;
             as
             flies
             ,
             gnats
             ,
             and
             the
             like
             ;
             as
             also
             all
             little
             wormes
             ,
             with
             the
             which
             the
             ayre
             ,
             the
             earth
             ,
             the
             fields
             ,
             the
             riuers
             and
             standing
             waters
             do
             abound
             in
             the
             Summer
             time
             .
             Al
             parts
             or
             members
             in
             them
             are
             wonderfully
             fa●e
             ,
             all
             most
             exactly
             framed
             ,
             and
             all
             most
             perfectly
             agreing
             and
             fitting
             to
             the
             functions
             ,
             for
             which
             they
             were
             made
             .
             Among
             so
             many
             kinds
             of
             which
             small
             liuing
             bodies
             ,
             there
             is
             not
             one
             so
             base
             and
             vyle
             ,
             which
             is
             not
             able
             to
             procure
             an
             astonishing
             admiration
             in
             whom
             behold
             them
             attentiuely
             .
             Yea
             by
             how
             much
             the
             creature
             ie
             more
             base
             and
             abiect
             ,
             by
             so
             much
             the
             more
             the
             art
             of
             
               diuyne
               Prouidence
            
             shineth
             in
             the
             fabricke
             and
             making
             of
             it
             .
          
           
           
             The
             like
             Prouidence
             is
             shewed
             in
             the
             making
             of
             Plants
             ,
             which
             comming
             out
             of
             the
             earth
             do
             remaine
             fixed
             to
             the
             earth
             ;
             wherof
             
             there
             are
             many
             kinds
             ,
             &
             most
             diuers
             formes
             of
             the
             said
             kynds
             .
             Nothing
             is
             in
             thē
             ,
             which
             is
             without
             the
             height
             and
             fulnes
             o●
             reason
             :
             All
             their
             parts
             most
             aptly
             sort
             to
             their
             ends
             ▪
             The
             rootes
             (
             whether
             it
             be
             a
             tree
             ,
             a
             young
             bud
             ,
             or
             an
             hearb
             )
             do
             serue
             to
             ●asten
             the
             whole
             plant
             to
             the
             earth
             ▪
             and
             to
             sucke
             from
             thence
             humour
             for
             the
             nourishing
             of
             al
             its
             parts
             .
             The
             vertue
             of
             the
             rootes
             ,
             is
             strange
             ,
             seing
             the
             greatest
             trees
             that
             are
             ,
             though
             neuer
             so
             much
             diffused
             ,
             and
             spred
             out
             into
             brāches
             ,
             are
             by
             their
             rootes
             ●o
             affixed
             to
             the
             earth
             ,
             that
             no
             force
             of
             wynds
             can
             leuell
             thē
             with
             the
             earth
             .
             The
             Barke
             or
             outward
             ●ynd
             (
             seruing
             as
             a
             cloathing
             to
             them
             )
             defenc●
             them
             from
             cold
             and
             heat
             ,
             and
             from
             the
             encounter
             of
             any
             other
             domageable
             thing
             .
             The
             Bowes
             and
             branches
             are
             directed
             for
             the
             greater
             increase
             of
             fruites
             .
             The
             leaues
             serue
             partly
             for
             ornament
             ,
             and
             parly
             for
             the
             safty
             of
             the
             fruits
             ,
             least
             they
             perish
             through
             heat
             and
             showers
             .
             The
             fruit
             serues
             for
             the
             continuance
             of
             the
             seed
             ,
             and
             in
             most
             of
             them
             for
             food
             of
             men
             and
             other
             liuing
             creatures
             ;
             and
             therefore
             they
             are
             more
             full
             of
             suck
             ,
             and
             there
             is
             greater
             store
             of
             them
             ,
             then
             the
             continuance
             of
             the
             seed
             requireth
             ;
             as
             appeareth
             
             in
             apples
             ,
             peares
             ,
             melions
             ,
             and
             many
             other
             kynds
             of
             fruits
             .
             Plants
             do
             want
             Muscles
             ▪
             because
             they
             want
             motion
             ,
             and
             do
             cleaue
             immoueably
             to
             the
             earth
             .
             All
             parts
             euen
             from
             the
             lowest
             peece
             of
             the
             roote
             to
             the
             highest
             of
             the
             leaues
             are
             ful
             of
             pores
             :
             they
             haue
             a
             power
             of
             sucking
             in
             ,
             and
             what
             they
             sucke
             in
             ,
             they
             do
             assimilate
             &
             make
             it
             the
             same
             with
             the
             substance
             of
             the
             tree
             .
             The
             leaues
             and
             fruyte
             do
             hang
             by
             a
             little
             stalke
             ,
             which
             cōsisteth
             of
             many
             fibrae
             or
             smal
             strings
             ,
             through
             the
             stalke
             all
             the
             iuyce
             passeth
             ,
             which
             after
             is
             dispersed
             through
             the
             pores
             of
             the
             fibrae
             ,
             into
             all
             parts
             of
             the
             leaues
             and
             fruites
             in
             a
             most
             strange
             manner
             .
             The
             stalkes
             do
             not
             adhere
             or
             cleaue
             to
             the
             boughes
             by
             any
             fibrae
             ,
             which
             are
             continued
             to
             the
             boughes
             ,
             but
             by
             such
             as
             are
             inserted
             in
             them
             ,
             and
             glewed
             or
             ioyned
             together
             through
             the
             force
             of
             a
             certaine
             humour
             ;
             The
             which
             humour
             being
             once
             dryed
             ,
             the
             fruyt
             and
             the
             leaues
             either
             freely
             of
             themselues
             ,
             or
             with
             very
             small
             pulling
             do
             fall
             downe
             .
             In
             the
             Medulla
             or
             marrow
             of
             the
             Plant
             there
             is
             a
             genitall
             power
             or
             vertue
             ,
             and
             therfore
             it
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             in
             Latin
             Matrix
             ;
             the
             which
             marrow
             being
             taken
             away
             ,
             though
             the
             tree
             do
             beare
             fruite
             ,
             yet
             is
             this
             fruite
             destitute
             of
             seed
             .
             Euen
             as
             the
             roote
             ,
             the
             stocke
             of
             the
             tree
             ,
             and
             the
             boughes
             or
             branches
             do
             consist
             of
             the
             
             barke
             ,
             the
             wood
             ,
             and
             the
             marrow
             ;
             so
             the
             fruite
             consisteth
             of
             the
             barke
             of
             that
             part
             which
             is
             commonly
             called
             Pulpa
             ,
             and
             of
             the
             seed
             .
             The
             sucke
             and
             humours
             of
             the
             earth
             being
             attracted
             by
             the
             roote
             ,
             and
             dispersed
             by
             the
             fibrae
             into
             the
             body
             and
             the
             boughes
             ,
             and
             perfectly
             con●octed
             ,
             the
             watery
             parts
             being
             improfitable
             to
             the
             tree
             ,
             or
             to
             that
             woodden
             substance
             (
             whatsoeuer
             the
             plant
             be
             )
             and
             going
             to
             the
             furthest
             parts
             of
             the
             boughes
             ,
             are
             turned
             into
             leaues
             ;
             the
             very
             parts
             into
             flowers
             :
             that
             which
             is
             more
             grosse
             and
             better
             tempered
             is
             partly
             changed
             into
             the
             substance
             of
             the
             plant
             ,
             and
             partly
             into
             fruite
             ;
             and
             thus
             no
             superfluity
             remayneth
             which
             is
             to
             be
             purged
             away
             ;
             though
             the
             cōtrary
             fall
             out
             in
             liuing
             Creatures
             .
             Some
             of
             those
             plants
             (
             which
             ascending
             high
             are
             through
             their
             height
             weake
             )
             do
             either
             fold
             themselues
             about
             some
             other
             thing
             (
             as
             hope
             ,
             Iuy
             ,
             and
             many
             other
             such
             like
             plants
             )
             or
             els
             they
             haue
             certaine
             wynding
             twigs
             or
             stringes
             ,
             wherwith
             (
             as
             with
             hands
             )
             they
             take
             hold
             of
             staues
             or
             such
             things
             ,
             set
             purposely
             to
             support
             them
             ,
             that
             they
             fall
             not
             ;
             as
             Vynes
             ,
             Pompions
             ,
             and
             some
             others
             .
             But
             to
             be
             short
             ,
             it
             were
             a
             labour
             infinite
             &
             endles
             to
             repeat
             and
             set
             downe
             all
             the
             miracles
             (
             as
             I
             may
             truly
             tearme
             them
             )
             which
             appeare
             in
             the
             structure
             and
             making
             of
             Plants
             .
          
           
           
             Now
             from
             all
             these
             foresaid
             speculations
             I
             conclude
             ,
             that
             seing
             the
             parts
             of
             liuing
             creaures
             and
             of
             Plants
             haue
             a
             double
             end
             ;
             the
             one
             as
             they
             are
             parts
             ,
             of
             which
             the
             forme
             &
             structure
             of
             the
             whole
             dependeth
             ;
             the
             other
             as
             they
             are
             organs
             and
             instruments
             ordained
             for
             certaine
             functions
             necessary
             to
             the
             safety
             of
             the
             whole
             ;
             and
             to
             both
             these
             ends
             they
             are
             made
             so
             apt
             and
             proportionable
             ,
             as
             that
             it
             cannot
             be
             conceaued
             ,
             how
             more
             exactly
             and
             wonderfully
             they
             could
             be
             framed
             ;
             it
             is
             therefore
             euident
             ,
             that
             all
             those
             parts
             were
             made
             by
             some
             one
             supreme
             and
             most
             
               wise
               spirit
               or
               intelligence
            
             ,
             who
             first
             conceaued
             in
             himselfe
             all
             these
             ends
             ,
             and
             considered
             aforehād
             the
             meanes
             best
             sorting
             to
             the
             said
             ends
             .
             For
             it
             is
             altogether
             impossible
             and
             with
             true
             reason
             incompatible
             ,
             that
             there
             should
             be
             so
             wonderfull
             and
             admirable
             a
             proportion
             &
             conueniēcy
             of
             so
             many
             innumerable
             Media
             ,
             or
             meanes
             ,
             to
             so
             innumerable
             ends
             ,
             except
             the
             meanes
             and
             the
             ends
             had
             bene
             aforehād
             most
             exactly
             weighed
             and
             compared
             together
             .
          
           
             This
             reason
             most
             perspicuously
             conuinceth
             ,
             that
             there
             is
             a
             
               most
               wyse
               ,
               and
               diuyne
               Prouidence
               ,
            
             &
             that
             this
             Prouidence
             hath
             a
             care
             in
             the
             least
             things
             :
             seing
             that
             euen
             in
             Gnats
             ,
             Myse
             ,
             little
             wormes
             ,
             and
             the
             least
             hearbes
             it
             hath
             framed
             innumerable
             parts
             ,
             and
             innumerable
             
             instruments
             to
             the
             complete
             &
             perfect
             forme
             of
             that
             little
             creature
             or
             smal
             plāt
             ;
             as
             also
             it
             hath
             disposed
             all
             the
             functions
             and
             ends
             most
             agreing
             to
             its
             safety
             &
             health
             .
             For
             Prouidence
             is
             discouered
             in
             nothing
             more
             ,
             then
             in
             an
             apt
             disposition
             and
             contriuing
             of
             meanes
             to
             their
             Ends
             ;
             and
             this
             sorting
             of
             meanes
             cannot
             be
             performed
             without
             an
             absolute
             and
             perfect
             working
             of
             Reason
             .
             Wherfore
             seing
             this
             disposall
             is
             most
             perfect
             and
             admirable
             in
             the
             least
             Creatures
             ,
             it
             followeth
             ,
             that
             it
             is
             more
             cleare
             then
             the
             sunne
             beames
             ,
             that
             a
             most
             distinct
             
               and
               remarkeable
               Prouidence
            
             had
             it
             sole
             hand
             busyed
             in
             the
             making
             and
             creating
             of
             the
             said
             small
             bodyes
             .
          
        
         
           
             THE
             SEAVENTH
             REASON
             :
             THAT
             ALL
             things
             do
             worke
             most
             orderly
             to
             a
             certaine
             End.
             
               CHAP.
               IX
            
             .
          
           
             VVE
             haue
             proued
             in
             the
             precedent
             Chapters
             ,
             that
             there
             is
             a
             
               diuyne
               Power
            
             ,
             frō
             the
             nature
             and
             disposition
             of
             the
             parts
             of
             the
             world
             ,
             &
             from
             the
             structure
             &
             making
             of
             liuing
             Creatures
             and
             plants
             ;
             Now
             ,
             in
             this
             place
             we
             will
             demonstrate
             the
             same
             from
             this
             consideration
             ,
             that
             all
             things
             do
             worke
             for
             some
             one
             end
             or
             other
             .
             For
             there
             is
             nothing
             idle
             
             in
             the
             world
             ,
             all
             things
             tend
             &
             direct
             their
             operations
             and
             working
             to
             some
             end
             ,
             and
             that
             to
             the
             benefit
             of
             the
             worker
             ,
             or
             of
             some
             other
             .
             And
             they
             incline
             and
             bend
             to
             their
             ends
             so
             ordinatly
             ,
             and
             with
             such
             conuenient
             wayes
             and
             passages
             ,
             as
             that
             it
             cannot
             be
             bettered
             by
             any
             art
             whatsoeuer
             .
             Wherfore
             seing
             the
             things
             themselues
             can
             neither
             perceiue
             the
             ends
             ,
             wherunto
             they
             are
             directed
             ,
             neither
             the
             meanes
             ,
             nor
             the
             proportion
             of
             the
             meanes
             ,
             by
             the
             which
             they
             are
             directed
             ;
             it
             is
             therefore
             most
             certaine
             ,
             that
             all
             things
             are
             directed
             by
             some
             
               superiour
               Power
            
             ,
             who
             seeth
             and
             considereth
             both
             the
             meanes
             and
             the
             ends
             .
             For
             it
             is
             impossible
             ,
             that
             a
             thing
             should
             particulerly
             &
             ordinatly
             in
             its
             owne
             operation
             ayme
             at
             one
             certaine
             end
             ,
             except
             it
             either
             knoweth
             the
             end
             ,
             and
             the
             meanes
             conducing
             to
             the
             said
             end
             ,
             that
             so
             by
             this
             knowledge
             it
             may
             guyde
             its
             operation
             ,
             or
             at
             least
             be
             directed
             by
             some
             other
             ,
             which
             knoweth
             all
             these
             things
             .
             Thus
             (
             for
             example
             )
             a
             Clocke
             ,
             whose
             end
             is
             the
             distinguishing
             the
             houres
             of
             the
             day
             ,
             because
             it
             neither
             knoweth
             this
             end
             ,
             nor
             is
             of
             power
             to
             dispose
             it selfe
             to
             this
             end
             ,
             is
             therfore
             necessarily
             to
             be
             directed
             by
             some
             vnderstanding
             mynd
             ,
             which
             knoweth
             these
             things
             ,
             and
             can
             make
             distinction
             of
             houres
             .
          
           
             That
             all
             things
             tend
             to
             some
             one
             end
             or
             
             other
             ,
             first
             it
             is
             euident
             in
             the
             motion
             of
             the
             Heauens
             ,
             and
             in
             the
             illumination
             &
             influx
             of
             the
             stars
             ,
             and
             in
             the
             fecundity
             and
             fruitfulnes
             of
             the
             sea
             and
             earth
             (
             as
             is
             shewed
             afore
             .
             )
             Secondly
             in
             the
             
               parts
               and
               members
            
             of
             all
             liuing
             Creatures
             and
             Plants
             ;
             ech
             part
             wherof
             we
             haue
             already
             made
             euident
             ,
             to
             haue
             its
             peculiar
             vse
             and
             function
             ,
             necessarily
             for
             the
             good
             of
             the
             whole
             .
             Thirdly
             ,
             the
             same
             poynt
             is
             to
             be
             manifested
             in
             
               all
               seedes
            
             .
             Fourthly
             in
             the
             industry
             ,
             
               and
               labour
               of
               liuing
               Creatures
            
             .
          
           
             And
             first
             ,
             this
             informing
             Vertue
             or
             Power
             ,
             which
             is
             in
             seedes
             ,
             doth
             most
             clearly
             worke
             for
             some
             end
             ,
             to
             wit
             to
             frame
             and
             
             forme
             the
             body
             of
             a
             liuing
             creature
             ,
             or
             a
             Plant.
             Now
             ,
             this
             it
             effecteth
             by
             so
             multiplicious
             and
             strange
             an
             art
             ,
             and
             by
             so
             long
             and
             well
             disposed
             a
             worke
             ,
             as
             it
             is
             impossible
             it
             should
             be
             wrought
             by
             any
             more
             wise
             a
             māner
             .
             And
             certainly
             if
             this
             seminall
             vertue
             were
             any
             Intelligence
             indued
             with
             reason
             and
             discourse
             ,
             it
             could
             not
             proceed
             with
             greater
             order
             ,
             artifice
             ,
             and
             wit.
             Vpō
             which
             ground
             Hypocrates
             in
             his
             booke
             entituled
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             num
             1.
             writeh
             ,
             that
             this
             seminall
             vertue
             or
             naturall
             heat
             ,
             by
             the
             which
             all
             things
             generable
             ,
             are
             framed
             and
             made
             ,
             is
             eternal
             ,
             and
             indued
             with
             an
             vnderstanding
             ,
             for
             thus
             he
             saith
             :
             
               Videtur
               sanè
               &c.
               
               That
               which
               we
               call
               (
               calidum
               )
               semeth
               to
               me
               to
               be
               immortall
               ,
            
             
             
               and
               to
               vnderstand
               ,
               see
               ,
               heare
               ,
               and
               know
               all
               things
               both
               present
               &
               to
               come
               .
            
             Of
             this
             opinion
             he
             was
             ,
             because
             he
             thought
             ,
             that
             those
             things
             could
             not
             be
             made
             without
             great
             art
             and
             vnderstāding
             ,
             which
             were
             wrought
             by
             the
             force
             and
             vertue
             of
             the
             naturall
             heat
             .
          
           
             First
             then
             ,
             the
             more
             grosse
             part
             of
             the
             seed
             by
             force
             of
             this
             heat
             and
             spirit
             ,
             is
             extended
             
             into
             fibrae
             ,
             or
             little
             strings
             ,
             into
             the
             which
             fibrae
             this
             spirit
             entring
             doth
             partly
             hollow
             them
             into
             fistules
             or
             pypes
             ;
             and
             partly
             causeth
             them
             to
             be
             spongeous
             ,
             in
             some
             places
             more
             thin
             ,
             in
             others
             more
             solid
             and
             firme
             ;
             and
             thus
             doth
             it
             forme
             the
             extreme
             parts
             ,
             making
             them
             fit
             ,
             and
             bynding
             them
             ,
             as
             the
             necessity
             of
             the
             bones
             and
             members
             may
             seeme
             to
             require
             .
             From
             the
             other
             portion
             of
             seed
             and
             from
             bloud
             ,
             it
             frameth
             the
             three
             principall
             members
             ,
             to
             wit
             the
             Brayne
             ,
             the
             Harte
             ,
             and
             the
             Liuer
             ;
             drawing
             out
             of
             the
             fibrae
             matter
             for
             the
             making
             of
             veynes
             ,
             arteries
             &
             sinewes
             .
             The
             spirit
             entring
             into
             thē
             doth
             hollow
             ,
             dilate
             ,
             extend
             ,
             and
             deuyde
             them
             into
             seuerall
             branches
             ;
             then
             it
             deduceth
             and
             draweth
             them
             through
             the
             whole
             body
             ,
             that
             they
             may
             carry
             nourishment
             ,
             as
             also
             vitall
             and
             animall
             spirits
             to
             all
             parts
             .
             In
             the
             meane
             ty
             me
             euery
             small
             portion
             or
             part
             of
             the
             body
             doth
             attract
             bloud
             ,
             and
             conuert
             ●t
             into
             its
             owne
             substance
             ;
             the
             spirit
             still
             forming
             
             euery
             thing
             by
             little
             and
             little
             ,
             and
             giuing
             each
             part
             its
             due
             figure
             ,
             measure
             ,
             proportion
             and
             connexion
             with
             other
             parts
             :
             so
             as
             from
             the
             seauenth
             day
             after
             the
             conceptiō
             the
             forme
             of
             the
             whole
             body
             and
             distinctiō
             of
             all
             parts
             euen
             of
             the
             fingers
             ,
             doth
             appeare
             .
             Now
             how
             manifold
             and
             various
             is
             this
             labour
             in
             framing
             of
             so
             many
             bones
             ,
             veynes
             ,
             arteryes
             ,
             sinewes
             ,
             and
             Muscles
             ,
             in
             the
             apt
             distribution
             ,
             deduction
             ,
             or
             drawing
             out
             ,
             &
             termination
             or
             ending
             of
             euery
             part
             ,
             each
             of
             them
             keeping
             its
             due
             forme
             ,
             temper
             ,
             measure
             ,
             place
             ,
             ioyning
             together
             and
             incision
             ?
             What
             mynd
             or
             vnderstanding
             can
             be
             intent
             to
             so
             many
             things
             at
             once
             ?
             What
             Art
             may
             in
             the
             least
             part
             seeme
             to
             equall
             this
             ?
             Who
             therfore
             considering
             all
             these
             things
             ,
             can
             doubt
             ,
             but
             that
             there
             is
             some
             one
             most
             wise
             &
             most
             potent
             
               Mynd
               or
               Soule
            
             ,
             by
             whome
             all
             this
             operation
             and
             working
             is
             directed
             ,
             and
             to
             whō
             all
             this
             admirable
             artifice
             is
             to
             be
             ascribed
             ?
             If
             an
             indigested
             &
             informed
             heape
             of
             stones
             ,
             tyles
             ,
             lyme
             and
             wood
             should
             begin
             to
             make
             to
             it selfe
             a
             house
             ,
             directing
             it selfe
             in
             the
             doing
             thereof
             ,
             and
             framing
             all
             parts
             thereof
             ,
             as
             the
             Art
             of
             Architecture
             requyreth
             ,
             who
             would
             not
             affirme
             that
             a
             certaine
             Vnderstāding
             ,
             skilful
             of
             building
             ,
             were
             inuisibly
             and
             latently
             in
             the
             said
             things
             ,
             that
             they
             could
             so
             artificially
             dispose
             themselues
             ?
             Or
             if
             a
             
             pensill
             being
             imbued
             with
             diuerse
             colours
             ,
             should
             moue
             it selfe
             ,
             and
             first
             should
             but
             rudely
             draw
             the
             lineaments
             of
             a
             mans
             face
             ,
             &
             after
             should
             perfect
             euery
             part
             therof
             by
             framing
             the
             eyes
             ,
             drawing
             the
             cheeks
             ,
             figuring
             the
             nose
             ,
             mouth
             ,
             eares
             ,
             and
             the
             other
             parts
             (
             seruing
             in
             them
             all
             a
             due
             proportion
             ,
             and
             fitting
             colours
             ,
             as
             the
             exact
             science
             of
             painting
             requireth
             ;
             )
             no
             man
             would
             doubt
             ,
             but
             that
             this
             pensill
             were
             directed
             herein
             by
             an
             intelligent
             spirit
             .
             But
             now
             ,
             in
             the
             framing
             of
             euery
             liuing
             Creature
             far
             greater
             art
             and
             wit
             is
             desired
             ,
             then
             in
             any
             humane
             worke
             whatsoeuer
             ;
             since
             the
             skill
             whereof
             transcendeth
             by
             many
             degrees
             all
             mans
             skill
             and
             artifice
             ;
             for
             it
             arriueth
             to
             that
             height
             of
             perfection
             ,
             as
             that
             the
             worke
             cannot
             in
             that
             kynd
             be
             possibly
             bettered
             ;
             neither
             can
             the
             parts
             of
             it
             (
             whether
             internall
             or
             externall
             )
             haue
             a
             more
             pleasing
             proportion
             and
             connexion
             .
             Therefore
             who
             is
             so
             voyd
             of
             Reason
             ,
             that
             can
             enter
             into
             any
             dubious
             and
             vncertaine
             consideration
             with
             himselfe
             ,
             whether
             all
             this
             molition
             and
             laboursome
             endeauour
             in
             framing
             a
             liuing
             Creature
             be
             directed
             by
             a
             power
             indued
             with
             reason
             &
             wisedome
             ,
             or
             no
             ?
          
           
             Furthermore
             ,
             there
             are
             three
             things
             here
             to
             be
             considered
             ,
             among
             which
             there
             ought
             to
             be
             a
             great
             proportion
             ;
             to
             wit
             the
             Soule
             of
             
             the
             liuing
             Creature
             ,
             the
             body
             ,
             and
             the
             S●●inall
             
             vertue
             .
             And
             first
             ,
             the
             Soule
             ought
             to
             be
             most
             proportionable
             to
             the
             body
             .
             For
             such
             ought
             the
             small
             body
             of
             any
             little
             Creature
             to
             be
             ,
             as
             the
             Anima
             or
             soule
             of
             the
             same
             doth
             require
             to
             performe
             its
             proper
             functions
             ;
             wherfore
             how
             great
             the
             difference
             is
             of
             Soules
             ,
             so
             great
             also
             the
             discrepancy
             is
             of
             bodyes
             ,
             if
             we
             insist
             in
             the
             figure
             ,
             the
             temperature
             ,
             and
             the
             conformation
             of
             the
             Organs
             ;
             therefore
             in
             the
             nature
             of
             euery
             soule
             the
             whole
             formall
             reason
             is
             contained
             ,
             so
             as
             that
             if
             a
             man
             did
             perfectly
             know
             the
             nature
             of
             the
             soule
             ,
             from
             it
             he
             might
             easily
             collect
             ,
             what
             the
             habit
             ,
             figure
             ,
             and
             temperature
             of
             the
             body
             ought
             to
             bee
             .
             But
             who
             is
             ignorāt
             of
             the
             nature
             thereof
             ,
             must
             consequently
             be
             ignorant
             of
             the
             other
             ;
             for
             in
             some
             one
             particular
             or
             other
             he
             shall
             euer
             be
             wanting
             ,
             and
             neuer
             attaine
             to
             the
             due
             proportion
             in
             knowledge
             thereof
             .
             As
             for
             example
             ,
             if
             the
             question
             be
             touching
             the
             small
             body
             of
             a
             flye
             ,
             how
             many
             feet
             it
             ought
             to
             haue
             ,
             how
             many
             flexures
             or
             bendings
             in
             their
             legs
             ,
             or
             thighes
             ,
             what
             difference
             betwene
             euery
             flexure
             ,
             what
             temperature
             ,
             proportion
             &
             connexion
             ;
             how
             many
             ●inews
             in
             euery
             thigh
             ,
             how
             many
             veines
             ,
             what
             proportion
             to
             its
             little
             nayles
             ;
             of
             which
             things
             many
             are
             for
             their
             smalnes
             not
             to
             bee
             discerned
             by
             the
             
             eye
             :
             for
             in
             the
             small
             body
             of
             the
             flye
             ,
             there
             may
             be
             found
             seuerall
             thousands
             of
             proportions
             ,
             as
             necessary
             ,
             that
             its
             soule
             may
             rightly
             sort
             to
             the
             body
             ;
             to
             all
             which
             no
             man
             can
             attaine
             ,
             except
             the
             first
             doth
             penetrate
             and
             consider
             in
             his
             mynd
             the
             nature
             of
             the
             soule
             ,
             in
             the
             which
             the
             reason
             of
             all
             these
             (
             as
             in
             the
             root
             )
             doth●y
             hidden
             and
             secret
             .
             Againe
             the
             
               Seminal
               power
            
             ought
             to
             haue
             most
             perfect
             proportion
             with
             the
             body
             ,
             that
             it
             may
             produce
             such
             a
             body
             in
             al
             respects
             ,
             as
             that
             soule
             doth
             require
             .
             Therefore
             ,
             who
             first
             caused
             and
             made
             this
             seminall
             power
             ,
             ought
             afore
             ▪
             hand
             to
             haue
             the
             whole
             structure
             of
             the
             body
             exactly
             knowne
             vnto
             him
             ,
             that
             so
             he
             might
             sute
             and
             proportion
             this
             seminall
             seed
             to
             the
             body
             .
             For
             as
             in
             the
             soule
             (
             as
             in
             the
             finall
             cause
             )
             the
             whole
             reason
             of
             the
             fabrick
             of
             the
             body
             lyeth
             ,
             and
             therefore
             the
             body
             ought
             in
             a
             perfect
             proportion
             to
             be
             accommodated
             ,
             and
             made
             fit
             to
             the
             soule
             ;
             In
             like
             sort
             the
             reason
             of
             the
             making
             of
             the
             same
             i●
             latent
             and
             hidden
             in
             the
             seminall
             vertue
             ,
             o●
             power
             ,
             as
             in
             the
             efficient
             cause
             .
             Wherupon●
             it
             followeth
             ,
             that
             there
             ought
             to
             be
             as
             a●
             exact
             proportion
             betwene
             the
             structure
             o●
             the
             body
             and
             the
             seminall
             vertue
             ,
             as
             is
             betwene
             the
             efficient
             cause
             &
             the
             adequate
             effect
             of
             the
             said
             Cause
             .
          
           
             Now
             ,
             from
             all
             these
             premisses
             it
             is
             mos●
             ▪
             
             clearly
             demonstrated
             ,
             that
             these
             three
             ,
             to
             wit
             the
             Soule
             of
             euery
             liuing
             Creature
             ,
             the
             structure
             of
             the
             body
             ,
             and
             the
             
               seminall
               vertue
            
             ,
             haue
             their
             source
             from
             one
             and
             the
             same
             beginning
             ;
             which
             beginning
             cannot
             be
             any
             nature
             depriued
             of
             reason
             &
             vnderstanding
             :
             seing
             a
             beginning
             voyd
             of
             reason
             could
             not
             among
             different
             things
             set
             downe
             ▪
             congruous
             proportions
             ;
             much
             lesse
             so
             exact
             and
             so
             infinite
             proportions
             ,
             as
             are
             betweene
             the
             body
             and
             the
             soule
             ,
             and
             the
             seminall
             vertue
             and
             the
             making
             or
             fabricke
             of
             the
             body
             .
             For
             to
             performe
             this
             ,
             requireth
             a
             most
             perfect
             and
             distinct
             knowledge
             .
             Therefore
             it
             is
             concluded
             ,
             that
             there
             is
             an
             intelligence
             or
             spirit
             both
             most
             wise
             and
             most
             powerfull
             ,
             which
             through
             its
             wisedome
             is
             able
             to
             excogitate
             and
             inuent
             ,
             &
             through
             its
             power
             is
             of
             might
             to
             performe
             all
             these
             things
             .
          
           
             The
             reason
             ,
             why
             this
             seminall
             vertue
             might
             seeme
             to
             be
             indued
             with
             a
             mynd
             or
             
             vnderstanding
             ▪
             is
             ,
             because
             this
             vertue
             is
             a
             certaine
             impression
             ,
             and
             (
             as
             it
             were
             )
             a
             foot
             step
             of
             the
             diuyne
             art
             and
             skil
             ;
             and
             therefore
             it
             worketh
             ,
             as
             if
             it
             had
             a
             particuler
             art
             and
             knowledge
             in
             working
             .
             Euen
             as
             if
             a
             painter
             could
             impresse
             in
             his
             pensill
             a
             permanent
             power
             and
             vertue
             of
             his
             art
             ,
             and
             that
             therupon
             the
             pensill
             should
             moue
             it selfe
             ,
             and
             draw
             the
             images
             ,
             as
             if
             there
             were
             an
             art
             and
             
             vnderstanding
             in
             the
             Pensill
             .
             Furthermore
             it
             may
             be
             here
             presumed
             ,
             that
             this
             
               diuyue
               spirit
            
             or
             Intelligence
             doth
             conserue
             this
             impressiō
             with
             his
             continuall
             influxe
             ,
             and
             doth
             cooperate
             with
             it
             thus
             working
             with
             his
             generall
             concourse
             .
          
           
             Euen
             as
             in
             liuing
             creatures
             these
             three
             ,
             to
             wit
             the
             Soule
             ,
             the
             body
             ,
             and
             the
             seminall
             vertue
             do
             meet
             and
             conspire
             together
             in
             a
             wonderfull
             proportion
             ;
             so
             do
             they
             a
             like
             in
             euery
             kind
             of
             Plant
             :
             for
             in
             the
             Anima
             and
             soule
             of
             euery
             plant
             the
             whole
             reasō
             of
             the
             structure
             of
             the
             body
             of
             the
             Plant
             ,
             as
             also
             of
             the
             leaues
             ,
             flowers
             ,
             and
             fruite
             is
             contained
             .
          
           
             The
             like
             may
             be
             said
             of
             the
             seminall
             power
             .
             For
             the
             forme
             or
             soule
             of
             the
             Plant
             is
             a
             thing
             simple
             and
             vncompounded
             ,
             &
             such
             also
             is
             the
             seminall
             vertue
             .
             For
             the
             whole
             difference
             ,
             &
             the
             whole
             multitude
             of
             figures
             ,
             colours
             ,
             smels
             ,
             lynes
             and
             proportions
             ,
             which
             is
             discerned
             ,
             either
             externally
             in
             the
             body
             of
             the
             Plant
             ,
             or
             in
             the
             leaues
             ,
             flowers
             ,
             fruits
             ,
             rootes
             ,
             barke
             ,
             or
             iuyce
             and
             marrow
             ,
             proceeds
             from
             the
             seminall
             vertue
             &
             from
             the
             forme
             or
             soule
             of
             the
             Plant
             :
             and
             therefore
             all
             these
             things
             are
             internally
             after
             a
             simple
             and
             inuifible
             māner
             most
             strangely
             contained
             in
             them
             both
             .
             If
             therefore
             flowers
             do
             appeare
             externally
             faire
             to
             the
             eye
             ,
             and
             
             admirable
             for
             their
             great
             variety
             of
             figures
             colours
             ,
             and
             proportions
             ;
             then
             how
             much
             more
             fayre
             and
             pleasing
             is
             the
             
               internall
               forme
            
             (
             to
             wit
             the
             soule
             )
             and
             the
             
               seminall
               vertue
            
             ,
             from
             which
             all
             that
             visible
             beauty
             floweth
             ,
             and
             in
             the
             which
             after
             a
             wonderfull
             particuler
             and
             ineffable
             sort
             it
             is
             wholy
             contained
             ?
          
           
             Neither
             do
             only
             the
             seeds
             of
             things
             (
             which
             worketh
             after
             a
             naturall
             manner
             ,
             &
             
             without
             any
             reflexe
             ,
             or
             knowledge
             of
             its
             owne
             working
             )
             tend
             to
             a
             certaine
             end
             in
             their
             working
             ;
             but
             also
             liuing
             Creatures
             do
             the
             lyke
             ,
             when
             they
             worke
             by
             their
             imagination
             .
             For
             all
             liuing
             Creatures
             are
             moued
             and
             inclined
             to
             their
             sense
             of
             gust
             &
             feeding
             ,
             and
             to
             the
             act
             of
             generation
             ;
             and
             these
             they
             performe
             ,
             not
             thinking
             at
             all
             or
             conceauing
             the
             end
             ,
             wherunto
             those
             functions
             do
             tend
             and
             are
             directed
             .
             For
             neither
             are
             they
             stirred
             vp
             to
             the
             act
             of
             generation
             through
             the
             desire
             of
             hauing
             young
             ones
             ,
             neither
             do
             they
             eate
             with
             intention
             of
             producing
             their
             liues
             and
             conseruing
             themselues
             ;
             but
             they
             apprehend
             the
             working
             of
             these
             two
             senses
             after
             a
             confused
             maner
             ,
             vnder
             the
             forme
             of
             a
             dectable
             thing
             ,
             and
             in
             this
             apprehension
             they
             are
             stirred
             therto
             .
             And
             yet
             doubtlesly
             these
             actions
             haue
             a
             further
             intention
             and
             end
             .
             For
             neither
             eating
             ,
             nor
             the
             act
             of
             generatiō
             
             are
             ordained
             for
             pleasure
             ;
             since
             this
             is
             to
             perpetuate
             and
             continew
             the
             kynds
             of
             liuing
             creatures
             ,
             and
             that
             to
             defend
             and
             maintaine
             the
             particuler
             life
             of
             euery
             one
             .
             Therefore
             it
             is
             needfull
             ,
             that
             there
             be
             some
             one
             
               superiour
               Mynd
            
             or
             vnderstanding
             ,
             which
             knowing
             and
             intending
             these
             ends
             ,
             doth
             direct
             bruit
             beasts
             to
             the
             said
             ends
             ,
             and
             which
             giueth
             to
             euery
             liuing
             creature
             (
             according
             to
             its
             nature
             )
             fitting
             organs
             and
             instruments
             ,
             by
             the
             which
             it
             may
             come
             to
             those
             ends
             .
          
           
             To
             conclude
             ,
             there
             appeareth
             in
             many
             irrationable
             creatures
             a
             certaine
             particuler
             
             industry
             ,
             by
             the
             which
             they
             either
             take
             their
             meat
             ,
             build
             their
             nests
             ,
             bring
             vp
             and
             defend
             their
             ofspring
             ,
             and
             this
             in
             so
             industrious
             and
             witty
             a
             manner
             ,
             as
             that
             (
             if
             they
             were
             indued
             with
             reason
             )
             they
             could
             not
             performe
             the
             same
             actions
             better
             ,
             &
             the
             end
             (
             for
             which
             they
             thus
             do
             ,
             and
             to
             which
             all
             this
             is
             finally
             intended
             )
             they
             apprehend
             not
             ,
             but
             rest
             absolutely
             ignorant
             of
             it
             .
          
           
             The
             Spider
             (
             for
             example
             )
             weaueth
             her
             
             web
             with
             wonderfull
             art
             ,
             &
             (
             lyke
             a
             hūter
             )
             layeth
             her
             nets
             for
             the
             catching
             of
             flies
             ;
             the
             threeds
             of
             her
             web
             are
             most
             fynely
             and
             curiously
             wrought
             ,
             and
             the
             further
             they
             are
             distant
             from
             the
             midle
             or
             center
             of
             the
             web
             ,
             they
             alwaies
             by
             degrees
             do
             make
             greater
             Circles
             ;
             and
             the
             connexions
             or
             insertions
             of
             
             one
             threed
             with
             an
             other
             (
             still
             obseruing
             a
             precise
             distance
             )
             are
             most
             strange
             .
             She
             conceaueth
             the
             aptnes
             of
             her
             web
             to
             hold
             fast
             with
             the
             fynenes
             of
             the
             threed
             ?
             And
             when
             her
             web
             is
             wrought
             ,
             she
             prouydeth
             her selfe
             of
             a
             little
             hole
             to
             lye
             in
             (
             lyke
             vnto
             the
             custome
             of
             fowlers
             )
             lest
             she
             should
             be
             espyed
             .
             When
             the
             flye
             falleth
             into
             the
             web
             ,
             the
             spider
             instantly
             runneth
             therto
             ,
             taking
             hold
             of
             her
             ,
             and
             hindering
             the
             motion
             of
             her
             wings
             ,
             lest
             she
             should
             fly
             away
             ,
             then
             presently
             she
             killeth
             the
             flye
             ,
             taketh
             it
             away
             &
             layeth
             it
             vp
             against
             tyme
             of
             hunger
             .
             Now
             supposing
             the
             spider
             were
             indued
             with
             reason
             ,
             could
             it
             do
             all
             these
             things
             with
             better
             art
             and
             order
             ,
             and
             more
             fitly
             tending
             to
             her
             designed
             end
             ?
          
           
             The
             Bees
             worke
             their
             fyne
             hony-Combs
             ,
             distinguished
             on
             each
             syde
             with
             little
             cells
             
             or
             roomes
             of
             six
             corners
             ,
             which
             they
             frame
             with
             their
             six
             little
             feete
             .
             And
             then
             they
             flying
             abroad
             ,
             and
             lighting
             vpon
             flowers
             and
             hearbs
             ,
             they
             gather
             from
             thence
             the
             sweet
             dew
             of
             heauen
             ,
             and
             lay
             it
             vp
             in
             these
             small
             roomes
             ,
             to
             serue
             for
             their
             prouision
             in
             the
             winter
             tyme.
             How
             they
             deuyde
             the
             labour
             herein
             among
             themselues
             is
             most
             admirable
             ▪
             for
             some
             of
             them
             bring
             part
             of
             flowers
             with
             their
             feete
             ;
             others
             water
             with
             their
             mouthes
             ;
             others
             againe
             serue
             to
             build
             ,
             
             worke
             ,
             and
             frame
             their
             cels
             within
             ,
             and
             do
             disburden
             such
             bees
             ,
             as
             come
             loaden
             to
             the
             Hyue
             .
             When
             their
             Cels
             are
             full
             of
             matter
             ,
             then
             do
             they
             couer
             them
             with
             a
             small
             membrane
             or
             skin
             ,
             least
             otherwise
             the
             liquour
             therin
             should
             slow
             away
             ,
             when
             any
             part
             of
             their
             Combs
             is
             ready
             to
             fall
             ,
             they
             support
             it
             with
             a
             partition
             wall
             (
             as
             it
             were
             )
             made
             of
             earth
             in
             forme
             of
             an
             Arch.
             All
             the
             Bees
             do
             rest
             together
             ,
             they
             labour
             together
             ,
             &
             conspire
             together
             to
             performe
             one
             generall
             worke
             ;
             helping
             one
             another
             according
             to
             their
             facultyes
             &
             powers
             .
             I
             here
             omit
             what
             authours
             haue
             written
             of
             the
             strange
             policy
             and
             gouerment
             of
             Bees
             ▪
             obserued
             curiously
             by
             diuers
             .
          
           
             If
             we
             come
             next
             to
             Emmets
             or
             Ants
             ,
             what
             s●dulity
             and
             industry
             is
             found
             in
             them
             ?
             And
             
             how
             much
             care
             is
             taken
             for
             the
             tyme
             to
             come
             ,
             and
             yet
             they
             want
             all
             knowledge
             of
             the
             tyme
             to
             come
             ?
             They
             make
             their
             habitation
             and
             dwelling
             places
             in
             little
             concauityes
             of
             the
             earth
             ,
             themselues
             thus
             labouring
             the
             earth
             ,
             which
             habitations
             for
             greater
             security
             &
             quietnes
             are
             ful
             of
             many
             wyndings
             and
             turnings
             .
             Here
             they
             bring
             forth
             their
             Eggs
             ,
             and
             hither
             they
             bring
             in
             the
             sommer
             their
             winters
             prouision
             ;
             they
             indifferently
             communicate
             in
             their
             labours
             ,
             as
             bees
             do
             ,
             &
             haue
             a
             kynd
             of
             politicall
             gouernment
             and
             
             care
             :
             they
             do
             first
             knaw
             and
             byte
             the
             corne
             ,
             lest
             it
             should
             take
             roote
             againe
             (
             see
             herein
             the
             wonderfull
             prouidence
             of
             God
             in
             these
             so
             vyle
             Creatures
             .
             )
             The
             corne
             being
             moystened
             with
             rayne
             ,
             they
             lay
             out
             to
             the
             Sūne
             ,
             by
             which
             it
             is
             dryed
             ,
             and
             after
             they
             hord
             it
             vp
             againe
             .
             They
             carry
             their
             burdens
             with
             the
             pinsers
             (
             as
             it
             were
             )
             of
             their
             mouths
             ;
             It
             is
             also
             strange
             to
             obserue
             ,
             how
             in
             so
             great
             a
             concu●se
             of
             them
             of
             many
             hundreds
             or
             thousands
             ,
             they
             meeting
             one
             another
             in
             a
             most
             straite
             way
             ,
             are
             no
             hinderāce
             or
             let
             to
             their
             passages
             ,
             and
             they
             only
             of
             all
             liuing
             Creature
             (
             excepting
             man
             )
             do
             bury
             one
             another
             .
          
           
             The
             Silkwormes
             do
             worke
             out
             of
             their
             owne
             bowels
             ,
             their
             graues
             or
             sepulchres
             ,
             
             the
             wolly
             fertility
             of
             their
             bellies
             ministring
             them
             matter
             therto
             ;
             In
             this
             graue
             they
             being
             shut
             vp
             (
             as
             it
             were
             dead
             )
             at
             length
             appeare
             and
             come
             forth
             in
             another
             shape
             ;
             imitating
             herein
             a
             second
             birth
             or
             generation
             through
             a
             stupendious
             metamorphosis
             and
             change
             :
             their
             forme
             is
             lyke
             to
             the
             garden
             worme
             commōly
             called
             a
             Canker
             ;
             they
             eate
             and
             feed
             almost
             continually
             ,
             only
             they
             rest
             from
             feeding
             ,
             &
             attend
             the
             concoction
             of
             their
             meat
             two
             seuerall
             tymes
             ,
             till
             they
             grow
             greater
             .
             Comming
             to
             a
             iust
             quantity
             or
             bignes
             ,
             and
             their
             body
             being
             distented
             and
             stretched
             out
             with
             meat
             ,
             they
             rest
             againe
             for
             better
             concoction
             .
             
             Then
             they
             begin
             to
             weaue
             with
             a
             continuall
             paine
             and
             indefatigable
             labour
             ,
             vntill
             they
             haue
             shut
             vp
             themselues
             within
             their
             worke
             .
             The
             fynenes
             and
             yet
             the
             firmnes
             of
             the
             threed
             thereof
             is
             strange
             .
             They
             draw
             out
             the
             threed
             with
             the
             small
             nayles
             of
             their
             feet
             ;
             they
             wynd
             it
             into
             a
             partly
             roūd
             clue
             ,
             but
             of
             an
             o●all
             figure
             ,
             wherein
             they
             close
             themselues
             vp
             .
             Now
             how
             great
             industry
             and
             Prouidence
             is
             found
             in
             this
             worke
             ?
             And
             from
             this
             their
             working
             commeth
             that
             so
             great
             aboundance
             of
             silke
             ,
             wherein
             the
             world
             now
             offendeth
             so
             much
             in
             wast
             and
             luxury
             .
          
           
             The
             Hedgh●g
             goeth
             vnder
             the
             Vyne
             tree
             ,
             and
             by
             shaking
             the
             vyne
             casteth
             downe
             such
             grapes
             ,
             as
             are
             ripe
             ;
             when
             great
             store
             of
             thē
             are
             falne
             downe
             ,
             he
             contracteth
             his
             body
             into
             a
             round
             compasse
             ,
             &
             so
             tumbling
             him
             among
             the
             grapes
             ,
             and
             they
             sticking
             vpon
             his
             pricks
             ,
             he
             carryeth
             great
             store
             of
             them
             into
             his
             den
             to
             feed
             himself
             and
             his
             whelpes
             withall
             .
             The
             lyke
             he
             doth
             for
             the
             gathering
             of
             Apples
             .
             Neither
             is
             the
             industry
             small
             in
             Cats
             ;
             for
             with
             what
             silence
             of
             pace
             ,
             do
             they
             rush
             vpon
             birds
             ,
             &
             with
             what
             obseruāt
             eye
             do
             they
             light
             vpon
             myce
             ?
             And
             it
             is
             said
             ,
             that
             their
             excrements
             they
             hyde
             and
             couer
             ouer
             with
             earth
             ,
             lest
             otherwise
             they
             be
             discouerd
             and
             betrayed
             by
             the
             smell
             thereof
             .
          
           
           
             In
             fishes
             also
             there
             is
             a
             great
             shew
             and
             outward
             
             appearance
             of
             reason
             and
             prouidence
             ,
             yea
             euen
             in
             such
             as
             are
             thought
             to
             be
             most
             dull
             of
             nature
             ,
             as
             appeareth
             in
             the
             fish
             called
             Polypus
             (
             as
             hauing
             many
             parts
             resembling
             feete
             ,
             or
             armes
             )
             being
             accustomed
             to
             feed
             vpon
             shel
             ▪
             fishes
             .
             These
             fishes
             ,
             after
             they
             perceaue
             ,
             that
             his
             feete
             are
             within
             their
             shels
             ,
             do
             presently
             shut
             and
             close
             them
             ,
             and
             thus
             by
             this
             violent
             compression
             of
             the
             shels
             they
             cut
             of
             the
             feete
             of
             the
             said
             fish
             .
             Now
             this
             danger
             to
             preuent
             ,
             the
             Polypus
             is
             vsed
             to
             cast
             within
             the
             shels
             a
             little
             stone
             ;
             that
             so
             the
             shels
             not
             closing
             together
             ,
             he
             may
             without
             any
             danger
             feed
             of
             the
             fishes
             within
             them
             .
          
           
             The
             Whale
             (
             as
             diuers
             ancient
             authors
             do
             wryte
             )
             being
             of
             an
             imperfect
             eye
             sight
             hath
             
             a
             little
             fishe
             ,
             as
             his
             guyde
             ,
             which
             goeth
             before
             him
             ,
             least
             he
             should
             fall
             vpon
             any
             narrow
             rocke
             .
             Many
             fishes
             ,
             which
             are
             more
             slow
             of
             their
             owne
             nature
             to
             seeke
             their
             prey
             and
             food
             ,
             haue
             diuers
             little
             things
             hāging
             about
             their
             chawes
             ,
             in
             shape
             like
             to
             small
             wormes
             ,
             that
             so
             the
             lesser
             fishes
             being
             allured
             thither
             vnder
             the
             shew
             of
             meat
             may
             be
             the
             more
             easily
             taken
             of
             other
             fishes
             .
             The
             fish
             Sepia
             ,
             when
             she
             perceiueth
             her selfe
             to
             be
             touched
             ,
             doth
             darken
             the
             water
             with
             a
             kind
             of
             humour
             and
             moysture
             ;
             as
             blacke
             as
             ●nke
             ,
             that
             so
             hyding
             her selfe
             in
             the
             darknes
             
             thereof
             she
             may
             better
             escape
             .
             The
             shelfish
             called
             
             Pinna
             ●s
             euer
             ingendred
             in
             mudy
             waters
             ,
             neuer
             goeth
             without
             his
             companion
             ,
             which
             they
             call
             Pinnoter
             ;
             This
             Pinnoter
             is
             a
             small
             shrimpe
             .
             The
             Pinna
             desirous
             of
             prey
             ,
             and
             being
             altogether
             blynd
             ,
             offereth
             (
             as
             it
             were
             )
             his
             body
             to
             little
             fishes
             to
             feed
             vpon
             .
             The
             fishes
             assaulting
             him
             in
             that
             number
             as
             is
             sufficient
             for
             his
             nourishment
             ,
             and
             the
             Pinnoter
             ,
             or
             his
             companion
             giuing
             him
             notice
             thereof
             by
             a
             little
             touch
             ,
             the
             Pinna
             doth
             kill
             all
             the
             fishes
             with
             a
             hard
             and
             violent
             compression
             of
             them
             ;
             so
             feeding
             himselfe
             after
             vpon
             them
             ,
             and
             giuing
             part
             of
             them
             to
             his
             fellow
             .
             The
             fish
             Torpedo
             being
             immersed
             in
             mud
             and
             durt
             ,
             hydeth
             himselfe
             ,
             that
             the
             fishes
             should
             not
             flye
             from
             him
             ,
             the
             which
             then
             swimming
             ouer
             him
             ,
             and
             being
             benumd
             through
             an
             inward
             quality
             proceeding
             from
             him
             ,
             he
             after
             catcheth
             them
             ▪
             Other
             like
             relations
             of
             fishes
             are
             reported
             by
             
               Pliny
               ,
               Plutarch
               Oppianus
            
             ,
             and
             others
             .
          
           
             And
             next
             to
             come
             to
             Birds
             ,
             in
             whom
             there
             appeareth
             no
             lesse
             prouidence
             ,
             then
             in
             the
             former
             creatures
             .
             And
             first
             ,
             with
             how
             
             much
             care
             ,
             skil
             ,
             and
             forcecast
             (
             as
             it
             were
             )
             do
             they
             build
             their
             nests
             ,
             that
             they
             may
             be
             sitting
             for
             their
             rest
             in
             the
             night
             tyme
             ,
             &
             for
             the
             nourishing
             and
             bringing
             vp
             of
             their
             young
             ones
             ?
             They
             worke
             them
             for
             the
             most
             
             part
             in
             trees
             ,
             or
             thickets
             of
             brambles
             and
             qushes
             ,
             therby
             to
             be
             far
             from
             the
             danger
             of
             men
             and
             beasts
             .
             The
             outward
             side
             of
             their
             nests
             are
             cōmonly
             but
             playne
             ,
             as
             of
             bryars
             ,
             twigs
             ,
             or
             boughes
             .
             This
             matter
             they
             dispose
             ●n
             forme
             of
             a
             hat
             turned
             vp
             side
             downe
             ,
             and
             ●asten
             one
             part
             therof
             with
             an
             other
             ,
             with
             clay
             ,
             so
             as
             it
             can
             hardly
             be
             dissolued
             ;
             next
             they
             lyne
             the
             inward
             part
             therof
             with
             some
             soft
             matter
             ,
             as
             mosse
             ,
             hay
             ,
             or
             the
             lyke
             ,
             straitning
             by
             degrees
             the
             hollownes
             of
             it
             towards
             the
             entrance
             ;
             Lastly
             for
             the
             more
             softning
             of
             it
             ,
             and
             for
             the
             greater
             heat
             ,
             they
             strow
             it
             within
             with
             downe
             of
             feathers
             ,
             small
             hayre
             and
             the
             lyke
             ,
             so
             as
             the
             birds
             may
             lye
             therin
             with
             ease
             and
             heat
             .
             And
             although
             all
             birds
             do
             retaine
             this
             forme
             in
             generall
             for
             the
             disposall
             of
             the
             matter
             of
             their
             nests
             ,
             yet
             euery
             kynd
             of
             them
             hath
             his
             owne
             peculiar
             frame
             ,
             and
             different
             manner
             of
             architecture
             (
             as
             I
             may
             call
             it
             ;
             )
             as
             among
             vs
             we
             find
             seuerall
             kynds
             of
             building
             ,
             to
             wit
             the
             
               Corinthian
               ,
               Dorick
               ,
               Tuscane
               ,
               Gothick
               ,
            
             and
             seuerall
             other
             sorts
             thereof
             .
          
           
             There
             is
             besides
             in
             birds
             and
             many
             other
             liuing
             creatures
             ,
             an
             extraordinary
             care
             of
             bringing
             vp
             and
             feeding
             their
             young
             ones
             ;
             I
             meane
             of
             such
             Creatures
             ,
             as
             being
             but
             newly
             borne
             ,
             cannot
             prouide
             for
             themselues
             :
             for
             they
             seeke
             out
             of
             euery
             place
             food
             fitting
             
             for
             their
             brood
             ,
             and
             bring
             it
             to
             their
             nests
             ;
             yea
             diuers
             of
             them
             not
             finding
             sufficiēt
             store
             of
             meate
             for
             themselues
             ,
             and
             their
             brood
             ,
             are
             content
             to
             suffer
             hunger
             ,
             therby
             to
             giue
             the
             greater
             quantity
             to
             the
             other
             .
             Next
             obserue
             with
             what
             earnestnes
             of
             mynd
             they
             defend
             their
             ofspring
             from
             their
             enemies
             ;
             for
             they
             presently
             raise
             thēselues
             ,
             interpose
             their
             body
             ,
             swell
             ,
             rouse
             vp
             their
             fethers
             in
             terrour
             to
             their
             Enemy
             ,
             &
             do
             oppose
             to
             him
             all
             their
             weapons
             ,
             as
             their
             beackes
             ,
             teeth
             ,
             nayles
             ,
             hornes
             ,
             clawes
             ,
             and
             what
             other
             instrument
             they
             are
             able
             to
             fight
             withall
             .
             And
             some
             of
             them
             ,
             where
             they
             see
             their
             force
             cannot
             preuaile
             ,
             do
             vse
             strange
             sleights
             for
             diuerting
             their
             enemy
             from
             their
             nests
             ,
             somtimes
             with
             shew
             in
             suffering
             themselues
             to
             be
             taken
             ,
             that
             so
             with
             short
             flights
             they
             may
             the
             better
             draw
             their
             aduersary
             from
             their
             nests
             ,
             and
             if
             their
             nests
             be
             found
             ,
             how
             much
             then
             lamentation
             doth
             appeare
             in
             many
             ?
             With
             what
             do●efull
             cryes
             do
             they
             fill
             the
             ayre
             ?
             And
             what
             incōsolable
             griefe
             doth
             afflict
             them
             for
             the
             tyme
             ?
          
           
             To
             conclude
             ,
             there
             is
             in
             all
             liuing
             creatures
             a
             strange
             industry
             for
             their
             owne
             preseruation
             .
             Many
             haue
             their
             safety
             in
             their
             flight
             ,
             others
             in
             their
             weapons
             ,
             and
             some
             in
             deceipts
             .
             The
             Hare
             being
             in
             danger
             ,
             and
             willing
             to
             stay
             securely
             in
             some
             one
             place
             ,
             
             will
             make
             his
             last
             bounces
             and
             leapes
             wonderfull
             great
             ,
             that
             therby
             the
             dogs
             by
             such
             his
             iumping
             may
             lose
             their
             sent
             of
             him
             .
             And
             for
             the
             same
             cause
             they
             sōtimes
             wil
             swimme
             ouer
             Riuers
             ▪
             because
             their
             smell
             stayeth
             not
             in
             the
             water
             .
             The
             like
             and
             greater
             cunning
             doth
             the
             Fox
             vse
             for
             sauing
             his
             lyfe
             .
          
           
             In
             Aegipt
             there
             is
             great
             store
             of
             Serpents
             :
             for
             the
             better
             remedy
             of
             this
             inconuenience
             ,
             there
             is
             by
             Prouidence
             of
             the
             highest
             a
             little
             creature
             called
             Ichneumon
             ,
             lyke
             vnto
             a
             dormouse
             ;
             this
             (
             being
             the
             others
             natural
             enemy
             ,
             and
             ready
             to
             fight
             with
             it
             )
             doth
             first
             roule
             &
             tumble
             himselfe
             in
             myre
             and
             durt
             ,
             which
             after
             is
             dryed
             and
             hardned
             with
             the
             suns
             heat
             .
             The
             Ichneumon
             thus
             armed
             with
             the
             dryed
             myre
             (
             as
             with
             a
             breast
             plate
             )
             cōmeth
             to
             his
             denn
             ,
             and
             prouoketh
             him
             to
             fight
             .
             The
             same
             little
             beast
             also
             entring
             into
             the
             chawes
             of
             the
             Crocodyle
             ,
             (
             when
             he
             is
             a
             sleepe
             )
             and
             penetrating
             his
             body
             doth
             kill
             him
             by
             gnawing
             and
             eating
             away
             his
             bowels
             .
          
           
             In
             lyke
             sort
             irrationable
             creatures
             do
             know
             such
             kynd
             of
             meates
             ,
             as
             are
             hurtfull
             
             and
             dangerous
             to
             them
             ,
             as
             also
             the
             remedy
             and
             cure
             of
             their
             diseases
             and
             wounds
             .
             Dogs
             when
             they
             haue
             surfetted
             with
             eating
             ,
             do
             procure
             a
             vomit
             by
             eating
             of
             grasse
             ,
             &
             so
             do
             purge
             their
             infectious
             humour
             .
          
           
           
             The
             Ringdoue
             ,
             the
             Chugh
             ,
             the
             Vzell
             ,
             &
             the
             Partridge
             do
             purge
             their
             yearly
             corrupt
             humours
             by
             eating
             of
             the
             leafe
             of
             a
             bay
             tree
             ;
             Swallowes
             haue
             taught
             vs
             that
             the
             hearbe
             Celandine
             is
             medicinable
             forthe
             eye
             sight
             ;
             for
             they
             do
             cure
             the
             sore
             eyes
             of
             their
             young
             ones
             by
             causing
             them
             to
             eate
             thereof
             .
             The
             Hart
             being
             wounded
             with
             an
             arrow
             yet
             sticking
             in
             him
             ,
             doth
             cast
             it
             out
             by
             seeding
             vpon
             the
             hearbe
             Dictamnum
             ;
             and
             being
             stroken
             by
             a
             Serpent
             ,
             cures
             himselfe
             by
             eating
             of
             crabfishes
             .
             The
             Barbarians
             do
             hunt
             the
             Panther
             with
             a
             piece
             of
             flesh
             coloured
             with
             the
             iuyce
             of
             a
             venemous
             hearbe
             ,
             but
             she
             perceauing
             her
             iawes
             to
             bee
             shut
             vp
             with
             the
             force
             of
             the
             poyson
             ,
             seeketh
             to
             feed
             vpon
             the
             bowels
             of
             a
             dead
             man
             ,
             which
             is
             to
             her
             the
             onely
             cure
             for
             this
             disease
             .
             I
             omit
             innumerable
             other
             things
             touching
             the
             customes
             of
             liuing
             creatures
             ,
             which
             are
             made
             knowne
             to
             vs
             ,
             partly
             by
             the
             diligent
             inquisition
             &
             search
             of
             man
             ,
             &
             partly
             by
             the
             oftē
             experience
             had
             of
             them
             :
             all
             which
             is
             relaed
             vnto
             vs
             by
             good
             and
             approued
             authours
             .
          
           
             Now
             from
             all
             these
             obseruations
             it
             is
             euident
             that
             the
             operations
             and
             working
             of
             liuing
             Creatures
             (
             yea
             when
             they
             perfourme
             the
             same
             by
             the
             interuention
             and
             help
             of
             their
             imagination
             )
             do
             most
             ordinately
             and
             regularly
             tend
             to
             a
             certaine
             end
             .
             But
             if
             they
             
             ayme
             to
             some
             such
             destinated
             end
             ,
             then
             it
             necessarily
             followeth
             ,
             that
             they
             are
             directed
             thither
             by
             some
             cause
             .
             But
             the
             beast
             it selfe
             cannot
             be
             this
             cause
             ;
             in
             that
             irrationable
             Creatures
             do
             not
             know
             the
             ends
             of
             their
             owne
             operations
             ,
             neither
             can
             they
             apprehēd
             or
             discourse
             with
             themselues
             ;
             that
             this
             thing
             is
             profitable
             and
             conducing
             to
             that
             end
             ;
             or
             that
             this
             is
             to
             be
             done
             for
             that
             respect
             ,
             or
             the
             like
             .
             As
             for
             example
             ,
             the
             Spyder
             knoweth
             not
             to
             what
             end
             his
             web
             so
             wouen
             is
             profitable
             ,
             or
             with
             what
             order
             he
             is
             to
             proceed
             in
             making
             of
             it
             .
             Neither
             do
             the
             Bees
             know
             why
             their
             honycombs
             are
             made
             in
             such
             a
             forme
             ,
             or
             what
             benefit
             and
             good
             they
             shall
             reape
             therby
             .
             Neither
             doth
             any
             other
             such
             liuing
             creature
             know
             ,
             why
             he
             eateth
             or
             drinketh
             ,
             or
             begetteth
             little
             ones
             ,
             or
             feedeth
             and
             nourisheth
             them
             ,
             or
             flyeth
             away
             from
             his
             enemy
             ,
             or
             defendeth
             himselfe
             from
             him
             :
             finally
             he
             knoweth
             not
             the
             end
             or
             reason
             of
             any
             thing
             he
             doth
             ;
             and
             yet
             he
             performeth
             his
             operations
             ,
             in
             such
             an
             order
             ,
             and
             with
             so
             great
             an
             industry
             and
             reason
             ,
             as
             if
             he
             were
             indued
             with
             the
             true
             vse
             of
             Reason
             .
             In
             so
             much
             that
             some
             of
             the
             ancient
             Authours
             maintained
             ,
             that
             all
             liuing
             Creatures
             had
             reason
             ,
             though
             they
             were
             depriued
             of
             all
             speach
             or
             lāguage
             ,
             which
             might
             be
             knowne
             to
             vs.
             And
             of
             this
             very
             point
             and
             subiect
             did
             
             Plutarch
             wryte
             a
             booke
             .
             But
             this
             opinion
             is
             most
             false
             ,
             and
             ridiculous
             .
          
           
             Therefore
             it
             is
             necessarily
             to
             be
             granted
             ,
             that
             ▪
             there
             is
             a
             certaine
             Spirit
             or
             Intelligence
             presiding
             and
             ruling
             ouer
             bruite
             beasts
             ,
             and
             gouerning
             their
             actions
             ;
             which
             well
             knoweth
             what
             is
             conuenient
             to
             the
             safety
             and
             defence
             of
             their
             liues
             ,
             and
             to
             the
             propagation
             of
             each
             one
             of
             their
             kynds
             ,
             and
             by
             what
             meanes
             they
             are
             to
             attaine
             vnto
             the
             same
             .
             By
             which
             Intelligence
             all
             the
             actions
             of
             irrationable
             creatures
             are
             directed
             to
             their
             proper
             ,
             seuerall
             ,
             and
             distinct
             ends
             .
             For
             here
             is
             first
             needfull
             an
             exact
             and
             distinct
             knowledge
             of
             all
             these
             ends
             ,
             which
             agree
             to
             euery
             one
             of
             them
             according
             to
             their
             species
             and
             kynds
             ,
             as
             also
             of
             the
             meanes
             conducing
             to
             the
             same
             ends
             ▪
             Secōdly
             it
             is
             requisit
             to
             know
             what
             proportion
             ought
             to
             be
             of
             euery
             meane
             to
             its
             end
             .
             Lastly
             what
             instinct
             is
             necessary
             to
             seuerall
             functions
             ,
             and
             to
             the
             many
             series
             or
             degrees
             of
             their
             functions
             .
             Now
             all
             this
             knowledge
             being
             presupposed
             &
             granted
             as
             necessary
             ,
             it
             was
             easy
             for
             that
             
               supreme
               Architect
               ,
               &
               Maker
               of
               all
               things
            
             to
             imprint
             in
             ech
             liuing
             Creature
             peculiar
             and
             accommodated
             instincts
             ,
             to
             all
             these
             meanes
             and
             Ends.
             
          
           
             Now
             ,
             that
             beasts
             and
             al
             other
             irrationable
             Creatures
             by
             force
             of
             these
             instincts
             do
             so
             
             proceed
             in
             their
             actions
             ,
             as
             if
             they
             were
             indued
             with
             an
             vnderstanding
             ;
             the
             reason
             is
             ,
             because
             these
             instincts
             are
             certaine
             impressions
             of
             the
             wisedome
             and
             reason
             of
             the
             
               diuyne
               prouidence
            
             ,
             and
             hereupon
             those
             creatures
             do
             no
             otherwise
             direct
             their
             operations
             ,
             then
             the
             diuyne
             Prouidence
             it selfe
             ,
             if
             it
             were
             planted
             in
             them
             ,
             or
             would
             vse
             them
             ,
             as
             its
             instruments
             would
             direct
             them
             .
             For
             two
             
             wayes
             may
             a
             thing
             be
             directed
             by
             reason
             &
             art
             in
             its
             working
             ,
             &
             in
             tending
             its
             working
             to
             some
             end
             .
             One
             way
             immediatly
             ,
             as
             the
             instrument
             is
             moued
             by
             the
             artificer
             :
             thus
             is
             the
             pensill
             moued
             by
             the
             paynter
             .
             A
             second
             way
             ,
             by
             the
             mediation
             of
             some
             power
             or
             vertue
             impressed
             ,
             which
             impression
             is
             a
             certaine
             printe
             or
             imitation
             of
             reason
             ;
             And
             in
             this
             later
             manner
             are
             irrationable
             creatures
             moued
             by
             the
             
               diuyne
               Prouidence
            
             .
             Therefore
             these
             Creatures
             are
             guyded
             by
             reason
             in
             all
             their
             operations
             ,
             yet
             not
             by
             reason
             inhering
             or
             really
             being
             in
             them
             ;
             but
             by
             reasō
             inuisibly
             assisting
             and
             gouerning
             them
             ;
             and
             not
             as
             bare
             and
             naked
             instruments
             immediatly
             moued
             by
             the
             workeman
             ,
             but
             by
             the
             meanes
             of
             a
             certaine
             impressed
             vertue
             ,
             which
             vertue
             retaineth
             the
             forme
             of
             art
             in
             working
             .
             And
             in
             this
             sense
             the
             Philosophers
             were
             accustomed
             to
             say
             :
             
               Opus
               naturae
               est
               opus
               intelligenti●
            
             ,
             because
             an
             intelligent
             spirit
             directeth
             
             nature
             in
             all
             things
             through
             a
             〈◊〉
             impressed
             vertue
             .
          
           
             The
             like
             we
             fynd
             ,
             that
             humane
             art
             〈◊〉
             and
             causeth
             in
             beasts
             ;
             for
             we
             see
             that
             
               Dogs
               &
               Apes
            
             are
             taught
             by
             mans
             labour
             to
             dance
             with
             distinct
             paces
             to
             the
             pleasure
             of
             the
             beholders
             ,
             and
             gaine
             of
             their
             maisters
             .
             This
             dancing
             is
             gouerned
             by
             Art
             ▪
             not
             that
             this
             art
             is
             inherent
             in
             the
             Dog
             or
             Ape
             ,
             but
             that
             in
             a
             sort
             it
             doth
             gouerne
             them
             ,
             &
             hath
             impressed
             in
             their
             phātasies
             a
             certaine
             print
             of
             it selfe
             through
             often
             practice
             ;
             and
             many
             other
             things
             are
             dogs
             taught
             especially
             touching
             hunting
             .
             In
             like
             sort
             Birds
             and
             diuers
             other
             Creatures
             pleasingly
             performe
             many
             things
             ,
             and
             yet
             they
             know
             not
             why
             they
             performe
             them
             ,
             or
             why
             they
             do
             thus
             ,
             rather
             then
             otherwise
             ,
             or
             to
             what
             end
             they
             so
             doe
             ,
             though
             all
             these
             he
             who
             thus
             taught
             them
             ,
             well
             knew
             .
             Now
             if
             man
             can
             transfer
             a
             certaine
             imitation
             and
             shew
             of
             his
             art
             vpō
             irrationable
             creatures
             to
             effect
             certaine
             functions
             ,
             and
             for
             certaine
             ends
             &
             proiects
             ;
             thē
             how
             much
             more
             easily
             may
             that
             
               most
               wise
               &
               most
               powerfull
               spirit
               and
               vnderstanding
            
             (
             which
             we
             call
             God
             )
             plant
             in
             all
             creatures
             a
             print
             of
             his
             Art
             and
             Prouidence
             ,
             which
             extendeth
             it selfe
             to
             al
             things
             necessary
             to
             the
             conseruation
             of
             their
             lyues
             ,
             and
             future
             propagation
             of
             their
             kynds
             ?
          
           
           
             Man
             ,
             in
             that
             he
             enioyeth
             reason
             and
             a
             certaine
             generall
             Prouidēce
             (
             by
             the
             which
             he
             gouerneth
             himselfe
             ,
             setteth
             downe
             his
             owne
             end
             ,
             and
             disposeth
             of
             fitting
             meanes
             for
             the
             same
             end
             )
             hath
             no
             need
             of
             these
             naturall
             instincts
             ,
             which
             other
             creatures
             haue
             .
             And
             although
             diuers
             men
             in
             regard
             of
             their
             peculiar
             temperature
             of
             body
             ,
             haue
             peculiar
             instincts
             both
             for
             the
             stirring
             vp
             of
             seuerall
             motions
             and
             passions
             of
             the
             mynd
             ,
             as
             also
             for
             inclyning
             them
             to
             certaine
             artes
             ;
             yet
             they
             are
             not
             to
             gouerne
             themselues
             by
             these
             instincts
             ,
             but
             by
             the
             guyde
             and
             force
             of
             reason
             ,
             which
             is
             granted
             vnto
             them
             .
             But
             other
             Creatures
             (
             because
             they
             are
             depriued
             of
             reason
             )
             cannot
             gouerne
             themselues
             ,
             nor
             direct
             their
             particuler
             operations
             to
             sutable
             &
             cōuenient
             ends
             ;
             therefore
             they
             stand
             in
             need
             of
             a
             certaine
             prudentiall
             instinct
             ,
             by
             the
             which
             they
             are
             to
             be
             directed
             both
             in
             the
             performance
             of
             their
             working
             ,
             as
             also
             in
             the
             directing
             and
             disposing
             of
             it
             to
             an
             end
             .
             Therfore
             Man
             hath
             an
             vniuersal
             prudence
             or
             wisedome
             ,
             by
             the
             which
             he
             leuelleth
             all
             his
             actions
             to
             his
             end
             ;
             But
             other
             Creatures
             haue
             (
             as
             it
             were
             )
             a
             certaine
             sparke
             of
             prudence
             ,
             or
             rather
             a
             peculiar
             instinct
             lyke
             vnto
             prudēce
             ,
             in
             certaine
             peculiar
             workes
             of
             their
             owne
             .
             This
             instinct
             ,
             so
             far
             forth
             as
             it
             artificially
             performeth
             its
             worke
             ,
             (
             as
             the
             web
             in
             the
             
             Spider
             ,
             and
             the
             hony
             combe
             in
             the
             Bee
             )
             is
             a
             certaine
             participation
             of
             diuine
             art
             ,
             &
             this
             not
             vniuersally
             but
             particularly
             ;
             to
             wit
             as
             it
             is
             considered
             in
             this
             or
             that
             worke
             .
             In
             like
             sort
             as
             it
             fittingly
             directeth
             its
             working
             to
             an
             end
             ,
             it
             beareth
             the
             shew
             of
             diuyne
             Prouidence
             .
          
           
             Now
             this
             instinct
             in
             beasts
             cōsisteth
             chiefly
             in
             the
             disposition
             of
             the
             phantasy
             ,
             by
             the
             which
             it
             is
             brought
             to
             passe
             ,
             that
             it
             apprehendeth
             after
             a
             certaine
             manner
             a
             thing
             ,
             as
             conuenient
             or
             hurtfull
             ,
             according
             to
             tyme
             &
             place
             ,
             and
             as
             occasion
             serueth
             .
             Secondly
             it
             consisteth
             in
             the
             inclinatiō
             of
             the
             Appetite
             ,
             and
             in
             a
             certaine
             dexterity
             ,
             or
             hability
             of
             working
             .
          
           
             From
             all
             th●se
             considerations
             thē
             I
             hould
             it
             sufficiently
             demonstrated
             ,
             that
             there
             is
             one
             
               Supreme
               Intelligence
            
             ,
             Mynd
             ,
             
               or
               Spirit
               ▪
            
             whose
             wisedom
             is
             equally
             paralelled
             with
             his
             power
             ,
             by
             whom
             not
             only
             the
             principall
             parts
             of
             the
             world
             were
             framed
             ,
             and
             disposed
             to
             their
             particuler
             ends
             ;
             but
             also
             all
             the
             members
             ,
             and
             least
             parts
             of
             all
             liuing
             Creatures
             and
             plants
             ,
             as
             also
             the
             seed
             of
             all
             things
             ,
             by
             whose
             sweet
             prouidence
             the
             operations
             of
             al
             liuing
             Creatures
             are
             most
             cōgruently
             and
             orderly
             directed
             to
             their
             defigned
             ends
             .
             Out
             of
             which
             poynt
             this
             resultacy
             or
             collection
             also
             riseth
             ,
             to
             wit
             ,
             that
             his
             
             prouidence
             extendeth
             it selfe
             to
             the
             least
             things
             ;
             and
             that
             nothing
             is
             made
             without
             the
             same
             ,
             seing
             nothing
             can
             haue
             its
             being
             or
             essence
             without
             its
             vertue
             or
             instinct
             cōmunicated
             and
             imparted
             by
             the
             foresaid
             Intelligence
             ,
             or
             Mynd
             .
          
           
             But
             here
             it
             may
             seeme
             to
             be
             replyed
             ,
             that
             granting
             ,
             that
             Gods
             prouidence
             hath
             collated
             vertue
             &
             power
             to
             all
             things
             to
             worke
             ,
             yet
             followeth
             not
             ,
             that
             his
             prouidence
             therfore
             stretcheth
             it selfe
             forth
             to
             all
             the
             operations
             and
             workings
             .
             Euen
             as
             he
             ,
             who
             teacheth
             a
             Dog
             to
             dance
             ,
             or
             a
             Parret
             to
             speake
             Greeke
             ,
             doth
             not
             (
             because
             he
             so
             taught
             thē
             )
             know
             all
             things
             ,
             which
             after
             they
             may
             do
             by
             reason
             of
             their
             teaching
             .
             To
             this
             I
             answere
             ,
             and
             say
             that
             here
             is
             a
             great
             disparity
             and
             difference
             ;
             for
             Man
             may
             be
             far
             remoued
             and
             distant
             from
             his
             worke
             ,
             and
             then
             he
             knoweth
             not
             ,
             what
             his
             worke
             performeth
             ;
             But
             God
             cannot
             depart
             from
             his
             worke
             ,
             but
             alwaies
             remaineth
             within
             the
             same
             ;
             both
             because
             God
             is
             euery
             where
             ,
             filling
             all
             places
             whatsoeuer
             ;
             as
             also
             in
             that
             he
             is
             to
             preserue
             ,
             support
             ,
             &
             sustaine
             his
             owne
             worke
             ;
             since
             otherwise
             it
             would
             instantly
             decay
             ,
             vanishing
             away
             like
             a
             shadow
             .
             For
             though
             a
             Wright
             (
             for
             example
             )
             building
             a
             house
             ,
             and
             after
             departing
             from
             it
             ,
             the
             house
             remaineth
             by
             it selfe
             to
             be
             seene
             ;
             yet
             neither
             the
             
             world
             nor
             any
             thing
             of
             the
             world
             can
             haue
             its
             subsistēce
             &
             being
             ,
             after
             God
             hath
             withdrawne
             himselfe
             from
             it
             .
             And
             the
             reason
             of
             the
             difference
             here
             ,
             is
             diuers
             ;
             first
             because
             the
             Wright
             maketh
             his
             worke
             in
             a
             matter
             or
             substance
             ,
             which
             he
             neither
             made
             ,
             nor
             ought
             to
             conserue
             ,
             but
             which
             God
             made
             &
             conserueth
             ;
             the
             Wright
             doing
             nothing
             therin
             ,
             but
             either
             by
             way
             of
             adding
             to
             ,
             or
             taking
             
             from
             ,
             or
             placing
             all
             things
             in
             a
             certaine
             order
             .
             But
             now
             God
             worketh
             in
             that
             matter
             ,
             which
             himselfe
             only
             made
             ,
             and
             he
             only
             can
             destroy
             or
             preserue
             it
             .
             Secondly
             ,
             because
             God
             made
             all
             things
             of
             nothing
             ,
             eleuating
             &
             aduancing
             euery
             thing
             to
             its
             essence
             and
             being
             ;
             and
             therfore
             all
             things
             may
             againe
             reuert
             &
             turne
             to
             nothing
             ;
             euen
             as
             a
             heauy
             body
             being
             by
             force
             lifted
             vp
             from
             the
             earth
             doth
             of
             it
             owne
             nature
             declyne
             towards
             the
             earth
             againe
             .
             Wherfore
             as
             this
             body
             is
             continually
             to
             be
             supported
             ,
             that
             it
             doth
             not
             precipitate
             and
             fall
             headlong
             downewards
             ;
             euen
             so
             all
             things
             being
             first
             created
             by
             diuyne
             power
             ,
             need
             to
             be
             sustentated
             by
             the
             said
             power
             ,
             that
             they
             be
             not
             reduced
             againe
             to
             nothing
             .
             And
             here
             I
             do
             not
             vnderstand
             by
             the
             word
             Nothing
             ,
             any
             positiue
             inclination
             (
             such
             as
             the
             heauens
             or
             the
             earth
             is
             )
             but
             a
             defect
             of
             power
             or
             hability
             to
             retaine
             its
             owne
             being
             ;
             because
             it
             hath
             no
             power
             preseruing
             
             it selfe
             but
             only
             from
             God.
             Thirdly
             ,
             because
             all
             things
             haue
             their
             dependance
             of
             God
             after
             a
             perfect
             manner
             ,
             as
             the
             light
             of
             the
             ayre
             depends
             vpon
             the
             Sunne
             ,
             and
             the
             intentionall
             species
             or
             formes
             of
             Colours
             vpō
             their
             obiect
             ,
             or
             as
             the
             shadow
             vpon
             the
             body
             exposed
             to
             the
             Sunne
             (
             as
             the
             ancient
             Philosophers
             do
             teach
             and
             especially
             the
             Platonicks
             :
             )
             for
             we
             are
             not
             to
             thinke
             ,
             that
             there
             is
             lesser
             (
             but
             rather
             far
             greater
             )
             dependency
             of
             things
             created
             ,
             vpon
             God
             ,
             being
             the
             most
             vniuersall
             cause
             ,
             then
             is
             of
             these
             effects
             vpō
             their
             particuler
             causes
             .
             Therefore
             all
             things
             do
             need
             a
             continual
             preseruation
             and
             a
             continual
             influxe
             ;
             in
             so
             much
             that
             if
             God
             should
             but
             for
             a
             moment
             withdraw
             or
             diuert
             this
             substance-making
             beame
             (
             for
             so
             doth
             Dionysi●s
             call
             it
             ,
             terming
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             then
             would
             all
             things
             instantly
             vanish
             away
             ,
             &
             returne
             to
             nothing
             .
             I
             omit
             diuers
             other
             reasons
             ,
             which
             here
             might
             be
             alledged
             ;
             Only
             it
             sufficeth
             here
             to
             shew
             ,
             that
             God
             can
             in
             no
             sort
             be
             absent
             from
             his
             worke
             ;
             from
             which
             poynt
             it
             necessarily
             may
             be
             concluded
             ,
             that
             nothing
             can
             be
             concealed
             and
             hid
             from
             his
             Prouidence
             ,
             seing
             that
             himselfe
             is
             most
             intrinsecally
             &
             inwardly
             present
             to
             al
             things
             .
          
        
         
           
           
             THE
             EIGHT
             REASON
             FROM
             THE
             diuersity
             of
             Mens
             countenances
             and
             voices
             ,
             and
             from
             the
             pouerty
             of
             Man.
             
               CHAP.
               X.
            
             
          
           
             THESE
             two
             things
             (
             I
             meane
             the
             great
             diuersity
             of
             faces
             and
             voyces
             of
             Men
             ,
             and
             the
             penury
             that
             Man
             is
             ordinarily
             borne
             vnto
             (
             may
             be
             no
             smal
             inducements
             
             (
             if
             they
             be
             rightly
             considered
             )
             to
             proue
             the
             care
             of
             the
             
               diuine
               Prouidence
            
             .
             And
             touching
             the
             first
             ;
             The
             
               diuersity
               of
               faces
            
             is
             so
             multiplicious
             and
             almost
             so
             infinit
             in
             Man
             ,
             as
             it
             affordeth
             no
             final
             argumēt
             therof
             ;
             for
             without
             this
             variety
             neither
             could
             iustice
             be
             obserued
             ,
             neither
             could
             any
             forme
             of
             a
             common
             wealth
             consist
             .
             For
             suppose
             Men
             to
             be
             in
             countenance
             alyke
             ,
             as
             sheepe
             ,
             crowes
             ,
             sparrowes
             ,
             and
             many
             other
             liuing
             Creatures
             of
             the
             same
             nature
             are
             ,
             then
             most
             ineuitable
             perturbation
             and
             tumults
             among
             Men
             would
             ensue
             ;
             for
             neither
             could
             maryed
             Men
             discerne
             their
             owne
             wyues
             frō
             other
             women
             ,
             neither
             the
             Parents
             their
             children
             ,
             neither
             the
             creditours
             their
             debtours
             ,
             the
             friends
             their
             enemies
             ,
             nor
             the
             magistrate
             the
             delinquents
             ,
             nor
             the
             subiects
             their
             Princes
             ;
             and
             therfore
             each
             Common
             
             wealth
             would
             be
             extremely
             in●ested
             with
             adulteries
             ,
             incests
             ,
             frauds
             ,
             proditions
             ,
             murthers
             ,
             and
             all
             other
             wickednes
             whatsoeuer
             ;
             since
             such
             lewd
             miscariages
             might
             then
             be
             perpetrated
             with
             all
             impunity
             &
             freedome
             from
             punishment
             ;
             for
             euery
             one
             might
             through
             a
             resemblance
             of
             face
             giue
             himself
             for
             whom
             he
             would
             ,
             neither
             could
             the
             mistaking
             be
             easily
             discouered
             .
             This
             poynt
             is
             most
             euident
             to
             any
             that
             seriously
             weigheth
             the
             same
             ,
             and
             diuers
             examples
             of
             those
             men
             do
             witnes
             no
             lesse
             ,
             who
             cofyding
             &
             resting
             vpon
             likenes
             of
             face
             and
             fauour
             ,
             haue
             attempted
             to
             inuade
             other
             mens
             beds
             ,
             patrimonies
             ,
             kingdomes
             ;
             sometime
             with
             good
             euent
             ,
             at
             other
             tymes
             in
             vayne
             ,
             but
             euer
             with
             great
             trouble
             and
             tumults
             .
             Therefore
             it
             is
             euident
             ,
             that
             the
             difference
             of
             faces
             is
             most
             necessary
             ,
             that
             the
             lawes
             of
             iustice
             and
             of
             the
             Commonwealth
             may
             not
             be
             transgressed
             ,
             and
             peace
             and
             tranquility
             obserued
             .
          
           
             If
             it
             be
             here
             replyed
             that
             this
             difference
             of
             faces
             commeth
             only
             by
             chance
             &
             casually
             ,
             and
             not
             from
             any
             Prouidence
             so
             disposing
             the
             same
             :
             I
             answere
             ,
             that
             it
             is
             absurd
             to
             affirme
             that
             to
             haue
             its
             euent
             by
             chance
             and
             fortune
             ,
             which
             preuayleth
             so
             much
             in
             preuenting
             of
             iniures
             ,
             &
             in
             cōseruing
             of
             iustice
             among
             Men
             ;
             since
             ,
             otherwise
             it
             would
             follow
             ,
             
             that
             all
             iustice
             and
             true
             policy
             which
             is
             found
             among
             Men
             ,
             should
             be
             grounded
             only
             vpon
             chance
             ;
             and
             that
             fortune
             should
             be
             the
             foundation
             of
             all
             Commonwealthes
             .
             Furthermore
             what
             proceedeth
             from
             chance
             is
             not
             perpetuall
             ,
             but
             rarely
             hapneth
             ;
             and
             is
             not
             found
             in
             all
             ,
             but
             in
             few
             only
             ,
             (
             as
             Aristotle
             and
             other
             Philosophers
             do
             teach
             .
             )
             As
             for
             example
             ,
             that
             a
             man
             is
             borne
             with
             fiue
             fingers
             ,
             cānot
             be
             said
             to
             come
             by
             chāce
             ,
             but
             it
             may
             be
             so
             said
             of
             him
             ,
             who
             is
             borne
             with
             six
             fingers
             .
             And
             answerably
             hereto
             ,
             we
             fynd
             ,
             that
             difference
             of
             countenances
             &
             faces
             is
             not
             a
             thing
             strange
             and
             rare
             ,
             but
             very
             ordinary
             and
             common
             ;
             which
             almost
             alwaies
             ,
             and
             in
             all
             places
             is
             incident
             to
             Men.
             Therefore
             it
             is
             not
             a
             thing
             to
             be
             ascribed
             to
             chance
             ,
             but
             to
             Prouidence
             ,
             which
             hath
             ordained
             the
             same
             ,
             the
             better
             to
             preserue
             iustice
             and
             ciuill
             life
             betweene
             Men
             ,
             which
             without
             this
             variety
             of
             faces
             could
             most
             hardly
             be
             obserued
             .
             But
             on
             the
             other
             part
             ,
             if
             the
             nature
             of
             Man
             and
             the
             propagation
             of
             him
             were
             so
             disposed
             ,
             that
             Men
             should
             bee
             commonly
             borne
             lyke
             in
             faces
             ,
             and
             that
             no
             dissimilitude
             should
             be
             betweene
             them
             ,
             thē
             might
             this
             diuersity
             of
             faces
             well
             be
             attributed
             to
             chance
             ,
             but
             the
             contrary
             we
             see
             ,
             falleth
             out
             ;
             for
             dissimilitude
             and
             vnliknes
             is
             ordinary
             ,
             and
             likenes
             and
             resemblance
             of
             
             faces
             but
             rare
             ;
             Therefore
             ,
             that
             Men
             are
             like
             ,
             is
             to
             be
             imputed
             to
             chance
             ;
             that
             they
             are
             vnlike
             ,
             to
             Prouidence
             .
             And
             here
             I
             vnderstād
             by
             the
             word
             ,
             Chance
             ,
             a
             rare
             and
             extraordinary
             concourse
             of
             causes
             ,
             which
             notwithstanding
             is
             gouerned
             by
             the
             mighty
             hād
             of
             
               Gods
               prouidence
            
             :
             for
             in
             respect
             of
             his
             prouidence
             (
             which
             incompasseth
             all
             things
             within
             the
             largenes
             of
             it
             owne
             Orbes
             )
             nothing
             can
             be
             said
             to
             be
             casuall
             ;
             but
             only
             in
             regard
             of
             secondary
             causes
             ,
             whose
             knowledge
             and
             power
             of
             working
             is
             limited
             .
          
           
             In
             irrationable
             Creatures
             there
             is
             for
             the
             most
             part
             so
             great
             a
             parity
             and
             likenes
             of
             the
             indiuidua
             and
             particulers
             of
             one
             kynd
             ,
             as
             that
             with
             difficulty
             any
             difference
             can
             be
             obserued
             :
             For
             seing
             it
             importeth
             not
             much
             ,
             whether
             they
             be
             like
             or
             vnlike
             ,
             nature
             followeth
             that
             which
             is
             more
             easy
             ;
             and
             therefore
             maketh
             them
             like
             ,
             so
             as
             to
             the
             eye
             there
             appeareth
             no
             markable
             &
             notorious
             differēce
             or
             vnlikenes
             :
             for
             it
             is
             more
             facile
             and
             better
             sorting
             to
             the
             course
             of
             nature
             ,
             that
             bodyes
             which
             internally
             are
             of
             one
             and
             the
             same
             nature
             and
             substance
             ,
             should
             also
             be
             indued
             with
             the
             same
             externall
             qualities
             ,
             thē
             with
             diuers
             and
             different
             ;
             And
             when
             occasion
             requires
             ,
             that
             among
             these
             creatures
             ,
             one
             should
             be
             knowne
             from
             another
             (
             as
             in
             sheepe
             ,
             goates
             ,
             horses
             &c.
             it
             is
             an
             easy
             matter
             
             to
             set
             on
             them
             a
             marke
             for
             their
             better
             distinguishing
             .
          
           
             Neither
             among
             Men
             is
             there
             only
             this
             variety
             of
             faces
             (
             for
             their
             better
             discerning
             of
             one
             from
             another
             )
             but
             also
             of
             voyces
             ;
             so
             as
             there
             is
             no
             lesse
             difference
             among
             them
             in
             sound
             of
             voyce
             ,
             then
             in
             Countenance
             .
             For
             seing
             a
             precise
             and
             distinct
             knowledge
             necessarily
             conduceth
             to
             the
             preseruing
             of
             iustice
             ;
             therefore
             the
             
               diuyne
               Prouidence
            
             hath
             so
             disposed
             ,
             that
             there
             should
             be
             a
             disparity
             &
             vnlikenes
             not
             only
             in
             faces
             ,
             but
             also
             in
             voyces
             ;
             that
             so
             by
             a
             double
             sense
             (
             to
             wit
             by
             sight
             &
             hearing
             )
             as
             by
             a
             double
             witnes
             ,
             one
             man
             should
             be
             made
             knowne
             from
             another
             .
             For
             if
             but
             one
             of
             these
             disparities
             were
             ,
             then
             perhaps
             some
             mistaking
             might
             be
             ;
             but
             where
             both
             of
             them
             do
             ioyntly
             concurre
             and
             meet
             ,
             it
             is
             almost
             impossible
             ,
             that
             men
             heerein
             should
             be
             in
             both
             deceaued
             .
             Only
             difference
             of
             Countenances
             were
             not
             sufficient
             ,
             because
             matters
             are
             often
             menaged
             in
             darknes
             ;
             as
             also
             some
             mens
             eye
             sights
             are
             so
             weake
             and
             imperfect
             ,
             as
             that
             they
             cannot
             exactly
             discerne
             the
             lineaments
             and
             portrature
             of
             the
             face
             ;
             besides
             among
             some
             men
             (
             though
             but
             seldome
             )
             there
             is
             a
             great
             resemblance
             of
             visages
             ;
             so
             as
             in
             distinguishing
             of
             them
             the
             eye
             may
             be
             deceaued
             .
             And
             therefore
             this
             want
             is
             heere
             fully
             supplied
             with
             the
             like
             disparity
             
             of
             mens
             voyces
             ;
             to
             the
             end
             that
             such
             mē
             ,
             which
             could
             not
             be
             knowne
             one
             frō
             another
             by
             their
             faces
             ,
             might
             neuertheles
             be
             easily
             distinguished
             by
             the
             sound
             of
             their
             tongues
             .
          
           
             But
             to
             proceed
             further
             in
             this
             generall
             subiect
             ,
             it
             is
             euident
             ,
             that
             the
             consideratiō
             
             of
             Pouerty
             (
             wherwith
             the
             world
             laboureth
             )
             affordeth
             a
             strong
             argument
             of
             a
             
               diuyne
               Prouidence
            
             ;
             Since
             Pouerty
             is
             that
             ,
             which
             preserueth
             all
             entercourse
             among
             Men
             ,
             as
             furnishing
             man
             withal
             ornaments
             and
             delicacyes
             of
             this
             life
             ;
             as
             on
             the
             contrary
             side
             affluence
             and
             abundance
             of
             riches
             leadeth
             man
             to
             all
             dissolution
             and
             tutpitude
             of
             life
             .
             For
             suppose
             ,
             that
             all
             things
             ,
             which
             are
             in
             any
             sort
             necessary
             to
             mans
             life
             ,
             were
             fully
             and
             promiscuously
             giuen
             to
             al
             men
             without
             any
             labour
             and
             industry
             on
             their
             parts
             ;
             then
             it
             is
             cleare
             ,
             that
             two
             mayne
             inconueniences
             would
             instantly
             follow
             :
             to
             wit
             ,
             an
             ouerthrow
             and
             decay
             of
             all
             artes
             ,
             and
             all
             other
             splendour
             now
             appearing
             in
             Mans
             life
             ;
             and
             an
             vtter
             deprauation
             and
             corruption
             of
             manners
             &
             integrity
             of
             conuersation
             .
             For
             granting
             the
             former
             position
             ,
             no
             man
             would
             learne
             any
             mechanicall
             arts
             ,
             or
             learning
             would
             practice
             them
             .
          
           
             No
             man
             would
             vndertake
             any
             laborious
             and
             painfull
             taske
             ,
             nor
             be
             seruiceable
             to
             
             any
             other
             ;
             since
             no
             man
             would
             performe
             these
             things
             ,
             were
             he
             not
             forced
             therunto
             through
             want
             &
             penury
             .
             And
             so
             we
             should
             want
             all
             rich
             attyre
             all
             fayre
             and
             stately
             edifices
             ,
             all
             costly
             furniture
             for
             houses
             ,
             all
             magnificent
             temples
             and
             Churches
             ,
             all
             Cittyes
             ,
             Towers
             ,
             Castels
             ,
             and
             other
             such
             fortifications
             .
             In
             like
             sort
             ,
             then
             would
             cease
             all
             agriculture
             and
             tilling
             ,
             all
             nauigation
             ,
             fishing
             ,
             fowling
             ,
             &
             all
             trafficke
             for
             merchādize
             ;
             againe
             there
             would
             be
             no
             nobie
             and
             potent
             men
             ,
             as
             being
             destitute
             of
             all
             seruāts
             and
             followers
             .
             Moreouer
             ,
             all
             differences
             of
             degrees
             and
             orders
             (
             which
             are
             necessary
             in
             euery
             common
             wealth
             )
             would
             be
             taken
             away
             ,
             and
             consequently
             all
             reuerence
             and
             obedience●
             .
             Therefore
             whatsoeuer
             in
             the
             whole
             course
             of
             mans
             life
             is
             faire
             ,
             gorgeous
             ,
             magnificent
             ,
             and
             to
             be
             desired
             ,
             all
             the
             same
             would
             be
             wanting
             ,
             if
             men
             were
             not
             poore
             :
             and
             nothing
             would
             remayne
             but
             rudenes
             ,
             barbarisme
             ,
             and
             sauagenesse
             .
          
           
             To
             this
             former
             inconuenience
             may
             be
             adioyned
             another
             of
             greater
             importance
             ,
             to
             wit
             ,
             an
             extreme
             corruption
             of
             manners
             and
             an
             opening
             the
             sluce
             to
             all
             disorder
             &
             dissolution
             of
             life
             .
             For
             it
             is
             obserued
             ,
             that
             such
             lasciuious
             courses
             do
             commonly
             accompany
             idlenes
             and
             abundance
             of
             wealth
             ;
             an
             example
             of
             this
             we
             may
             borrow
             from
             the
             men
             liuing
             .
             
             before
             the
             deluge
             ,
             (
             whom
             lasinesse
             ,
             opulency
             and
             fulnes
             of
             temporalities
             did
             ouerthrow
             )
             as
             also
             from
             the
             inhabitantes
             of
             Brasile
             ,
             who
             (
             by
             reason
             that
             the
             country
             afforded
             them
             abundantly
             without
             labour
             ,
             through
             the
             natural
             temperature
             of
             the
             Climate
             ,
             all
             things
             necessary
             )
             are
             altogeter
             become
             mancipated
             and
             slaues
             to
             Epicurisme
             ,
             lust
             ,
             and
             all
             vicious
             sensuality
             .
          
           
             Two
             things
             then
             there
             are
             ,
             which
             chiefly
             hurt
             ,
             &
             depraue
             all
             conuersation
             of
             life
             ;
             to
             wit
             idlenes
             ,
             and
             affluence
             of
             riches
             .
             This
             later
             ministreth
             matter
             to
             all
             vices
             ;
             the
             first
             giueth
             opportunity
             and
             tyme
             for
             the
             practizing
             of
             thē
             .
             But
             both
             these
             are
             taken
             away
             
               by
               pouerty
            
             ,
             the
             one
             (
             to
             wit
             abundance
             )
             immediatly
             ,
             seing
             want
             is
             nothing
             els
             then
             the
             want
             and
             not
             hauing
             of
             riches
             ;
             the
             other
             (
             I
             meane
             idlenes
             )
             in
             that
             whiles
             penury
             afflicteth
             and
             presseth
             men
             ,
             they
             are
             (
             for
             the
             further
             preuenting
             thereof
             )
             willing
             to
             vndergo
             any
             labour
             and
             paines
             .
             Therfore
             penury
             serueth
             to
             man
             ,
             as
             a
             spur
             ,
             wherby
             a
             flothfull
             nature
             is
             pricked
             and
             stirred
             vp
             to
             industry
             and
             toyle
             ;
             which
             while
             it
             is
             wholely
             imployed
             ▪
             bent
             ,
             and
             intent
             vpon
             its
             designed
             worke
             and
             taske
             ,
             is
             freed
             from
             dangerous
             and
             vicious
             cogitations
             ,
             and
             consequently
             hath
             not
             leasure
             ▪
             and
             tyme
             ,
             to
             spend
             the
             tyme
             in
             sensuality
             .
             From
             this
             then
             it
             is
             
             euident
             ,
             how
             healthfull
             and
             medicinable
             Pouerty
             is
             to
             mankynd
             ;
             since
             it
             extinguisheth
             and
             cutteth
             away
             the
             nourisher
             of
             all
             vices
             ,
             possesseth
             and
             forestalleth
             the
             mynd
             with
             hurtles
             thoughts
             ,
             and
             filleth
             the
             world
             with
             all
             ornaments
             and
             commodityes
             .
             For
             what
             in
             humane
             things
             is
             to
             be
             accounted
             as
             fayre
             excellent
             ,
             and
             to
             bee
             admyred
             ,
             is
             the
             handy
             worke
             of
             pouerty
             ,
             and
             is
             chiefly
             to
             be
             ascribed
             to
             it
             .
             Therefore
             it
             was
             truly
             said
             of
             one
             authour
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             ,
             
               Penury
               and
               want
               begetteth
               wisedome
            
             .
             This
             argument
             is
             handled
             copiously
             by
             Aristopahnes
             in
             Pluto
             ;
             and
             we
             do
             euidently
             discouer
             in
             it
             
               Gods
               prouidence
            
             ,
             by
             the
             which
             he
             so
             sweetly
             and
             moderatly
             gouerneth
             mankynd
             .
          
        
         
           
             THE
             NYNTH
             REASON
             ,
             IS
             FROM
             Miracles
             .
             
               CHAP.
               XI
            
             .
          
           
             TO
             the
             former
             argument
             we
             may
             adioyne
             this
             next
             ,
             which
             is
             drawne
             from
             miracles
             ,
             which
             do
             irrefragably
             demonstrate
             a
             
               diuine
               power
            
             :
             for
             if
             euents
             haue
             ,
             and
             do
             happen
             ,
             which
             cannot
             be
             ascribed
             to
             any
             corporall
             cause
             ;
             then
             is
             it
             euident
             ,
             that
             there
             is
             some
             one
             inuisible
             &
             greater
             vertue
             or
             power
             ,
             from
             whom
             all
             such
             stupendious
             actions
             do
             
             proceed
             ;
             and
             this
             power
             we
             call
             God.
             Now
             ,
             that
             there
             are
             ,
             and
             haue
             bene
             many
             such
             ,
             which
             transcend
             the
             limits
             and
             bounds
             of
             nature
             ,
             is
             most
             cleare
             from
             reason
             it selfe
             ,
             from
             the
             frequent
             testimonyes
             of
             most
             approued
             histories
             ,
             and
             from
             the
             ioynt
             confession●
             and
             acknowledgment
             of
             al
             countryes
             .
             Among
             which
             great
             number
             I
             will
             heere
             insist
             in
             the
             most
             remarkable
             and
             notorious
             of
             those
             ,
             which
             haue
             bene
             effected
             either
             before
             or
             since
             our
             Sauiours
             Incarnatiō
             .
             First
             then
             may
             be
             the
             
               creating
               of
               the
               world
            
             of
             nothing
             ;
             for
             seing
             this
             cannot
             be
             made
             of
             it self
             (
             as
             is
             proued
             aboue
             in
             the
             third
             &
             fourth
             reason
             )
             then
             must
             it
             necessarily
             be
             made
             by
             some
             other
             agent
             ;
             but
             it
             is
             an
             incomprehēsible
             miracle
             ,
             to
             wit
             ,
             the
             producing
             of
             so
             huge
             a
             worke
             out
             of
             nothing
             ,
             and
             such
             as
             could
             be
             accomplished
             only
             by
             that
             power
             &
             wisedome
             ,
             which
             is
             most
             infinite
             and
             illimitable
             .
          
           
             The
             second
             may
             be
             the
             
               framing
               and
               making
               of
               so
               many
               liuing
               Creatures
               and
               Plants
               ,
            
             and
             the
             first
             institution
             of
             so
             many
             seuerall
             seedes
             ,
             by
             the
             which
             they
             are
             propagated
             &
             increased
             ;
             as
             also
             that
             great
             fecundity
             of
             the
             earth
             and
             the
             sea
             ,
             by
             the
             cooperation
             whereof
             ,
             one
             Creature
             or
             seede
             is
             multiplyed
             in
             a
             short
             tyme
             into
             seuerall
             thousands
             .
          
           
             The
             third
             .
             The
             
               most
               swift
               motion
               of
               the
               heauens
               ,
            
             
             and
             the
             gouernement
             and
             disposall
             of
             this
             inferious
             world
             by
             meanes
             of
             this
             rotation
             and
             speedy
             turning
             about
             of
             the
             said
             celestiall
             bodies
             .
             For
             by
             this
             is
             occasioned
             the
             most
             pleasing
             and
             gratefull
             alteration
             and
             change
             of
             day
             and
             night
             ,
             with
             the
             secret
             and
             stealing
             increase
             and
             decrease
             of
             them
             in
             length
             .
             By
             this
             also
             are
             effected
             the
             seuerall
             tymes
             of
             the
             yeare
             ;
             so
             as
             all
             creatures
             &
             plants
             are
             by
             this
             meanes
             brought
             forth
             &
             after
             become
             mature
             ,
             rype
             ,
             and
             perfect
             in
             their
             due
             tymes
             .
             In
             like
             manner
             by
             this
             motion
             of
             the
             heauenly
             Orbes
             ,
             the
             fieldes
             are
             beautifyed
             and
             enriched
             with
             flowers
             ,
             the
             pastures
             with
             grasse
             ,
             the
             woods
             with
             trees
             and
             leaues
             ,
             and
             the
             trees
             with
             fruit
             :
             finally
             by
             the
             mediation
             of
             the
             foresaid
             ▪
             motion
             is
             wrought
             the
             flux
             and
             reflux
             of
             the
             sea
             ,
             the
             blowing
             of
             wynds
             ,
             the
             darcknesse
             of
             the
             clouds
             ,
             the
             conueniency
             of
             showers
             ,
             the
             benefit
             of
             snow
             ,
             the
             first
             rising
             of
             springs
             ,
             the
             current
             of
             riuers
             ,
             the
             wholsomnes
             &
             serenity
             of
             the
             ayre
             ,
             and
             the
             benefit
             proceeding
             from
             thunder
             ,
             &
             diuers
             other
             Meteors
             .
          
           
             To
             these
             may
             be
             addressed
             the
             deluge
             and
             inundation
             of
             the
             whole
             world
             ,
             the
             safety
             of
             men
             and
             beasts
             by
             the
             Arke
             ,
             the
             cloud
             or
             burning
             Sulphur
             with
             the
             which
             the
             ▪
             Citty
             Pentapolis
             was
             consumed
             ,
             the
             plagues
             of
             Aegipt
             ,
             the
             diuision
             of
             the
             sea
             ,
             the
             submersion
             
             &
             drowning
             of
             the
             Egiptians
             ,
             the
             
               pillar
               of
               the
               cloud
               and
               fyre
               ,
            
             the
             heauenly
             meate
             or
             Manna
             giuen
             to
             the
             people
             of
             israel
             for
             forty
             yeares
             space
             ,
             the
             wels
             springing
             out
             of
             rockes
             through
             the
             striking
             of
             thē
             with
             a
             Rod
             ;
             the
             infinite
             multitude
             of
             quailes
             sēt
             into
             the
             Camps
             ;
             so
             many
             apparitions
             of
             God
             euident
             to
             all
             men
             ;
             so
             great
             castigations
             and
             punishment
             of
             rebellious
             ,
             incredulous
             ,
             and
             misbeleeuing
             people
             ,
             destroyed
             sōtymes
             through
             the
             opening
             of
             the
             earth
             ,
             other
             tymes
             through
             fyre
             ,
             or
             touch
             of
             serpents
             ;
             so
             many
             admirable
             and
             vnexpected
             victories
             .
             To
             these
             in
             lyke
             sort
             ,
             are
             to
             be
             adioyned
             ,
             the
             staying
             of
             the
             Sune
             in
             the
             midle
             of
             its
             course
             for
             the
             space
             of
             ten
             howres
             ;
             the
             retrograde
             or
             going
             back
             of
             it
             diuers
             degrees
             ;
             the
             force
             and
             burning
             of
             the
             fyre
             suspended
             and
             restrayned
             ,
             and
             the
             preseruation
             of
             the
             seruāts
             of
             God
             put
             into
             a
             burning
             fornace
             ;
             the
             fury
             of
             Lyons
             suppressed
             that
             they
             hurt
             not
             the
             true
             worshippers
             of
             God
             ,
             the
             dead
             recald
             &
             raised
             to
             life
             ,
             and
             the
             wicked
             and
             impious
             by
             the
             peculiar
             hand
             of
             God
             ,
             wonderfully
             chastised
             .
          
           
             From
             all
             which
             it
             is
             a
             most
             cleare
             and
             illustrious
             truth
             ,
             that
             there
             is
             a
             certaine
             supernaturall
             and
             
               diuyne
               power
            
             ,
             which
             seeth
             all
             things
             ,
             gouerneth
             all
             things
             ,
             and
             weigheth
             all
             things
             in
             an
             euen
             ballance
             of
             iustice
             and
             
             Reason
             ;
             &
             which
             seuerly
             punisheth
             the
             perpetrators
             and
             workers
             of
             iniquity
             ,
             &
             vndertaketh
             a
             particuler
             charge
             and
             defence
             of
             the
             vertuous
             ,
             often
             effecting
             for
             their
             good
             and
             safety
             many
             things
             ,
             aboue
             the
             ordinary
             and
             setled
             course
             of
             nature
             .
          
           
             Neither
             in
             these
             miracles
             can
             there
             be
             cōceaued
             the
             least
             suspition
             of
             any
             imposture
             or
             deceit
             ;
             first
             ,
             because
             the
             authour
             ,
             which
             wrot
             all
             these
             (
             some
             few
             excepted
             )
             was
             indued
             with
             extraordinary
             wisedome
             ,
             and
             grauity
             ,
             and
             was
             accounted
             the
             greatest
             Prophet
             that
             euer
             liued
             in
             any
             age
             among
             those
             ,
             who
             either
             florished
             for
             sanctity
             of
             life
             ,
             or
             praise
             of
             wisedome
             .
             Secondly
             ,
             because
             there
             were
             many
             predictions
             set
             downe
             by
             him
             in
             his
             works
             ,
             as
             in
             Genesis
             12.
             
             &
             49.
             the
             Numbers
             24.
             
             Deutron
             .
             32.
             and
             33.
             all
             which
             seing
             we
             fynd
             by
             the
             euent
             to
             be
             most
             true
             ,
             we
             may
             rest
             assured
             ,
             that
             he
             was
             most
             faithfull
             in
             his
             relation
             of
             other
             things
             Thirdly
             ,
             in
             that
             euery
             one
             of
             the
             things
             recyted
             aboue
             ,
             are
             so
             particularized
             with
             all
             their
             circūstances
             of
             tymes
             ,
             places
             ,
             persons
             ,
             names
             occasions
             ,
             effects
             ,
             with
             such
             an
             order
             and
             so
             sorting
             to
             the
             nature
             of
             things
             ,
             with
             such
             a
             consequence
             of
             matters
             ,
             and
             so
             agreeably
             to
             piety
             and
             probity
             of
             Manners
             ,
             as
             that
             euen
             an
             eye
             witnes
             of
             the
             same
             passages
             &
             occurrents
             could
             not
             deliuer
             them
             with
             greater
             
             exactnes
             .
             Now
             who
             forgetn
             things
             ,
             auoydeth
             (
             for
             the
             most
             part
             )
             many
             circumstāces
             ;
             or
             if
             he
             addeth
             them
             ,
             then
             is
             the
             fiction
             easily
             discouered
             by
             them
             :
             for
             what
             he
             wryteth
             ,
             is
             either
             not
             agreable
             to
             the
             tyme
             ,
             place
             ,
             nature
             of
             things
             themselues
             ,
             or
             other
             more
             certaine
             and
             approued
             historyes
             ,
             or
             els
             some
             contradiction
             is
             found
             in
             the
             matter
             it selfe
             ,
             as
             falleth
             out
             in
             the
             fabulous
             historyes
             of
             
               Homer
               ,
               Nonnus
               ,
               Virgil
               ,
               Ouid
               ,
               Amadu
               ,
            
             &
             many
             other
             such
             like
             .
             Fourthly
             in
             most
             of
             the
             things
             aboue
             related
             ,
             the
             authour
             (
             to
             wit
             Moyses
             )
             was
             not
             only
             present
             at
             the
             performance
             of
             them
             ;
             but
             was
             the
             chiefe
             man
             in
             the
             action
             ,
             performing
             the
             same
             ,
             as
             the
             instrument
             of
             the
             holy
             Ghost
             ,
             and
             therefore
             had
             best
             reason
             to
             know
             them
             most
             precisely
             .
             Fiftly
             ,
             if
             he
             had
             written
             differently
             from
             the
             truth
             (
             especially
             touching
             the
             plagues
             of
             Aegipt
             ,
             the
             deuyding
             of
             the
             Sea
             ,
             and
             the
             actions
             performed
             in
             the
             wildernes
             )
             he
             might
             easily
             haue
             bene
             conuinced
             of
             falshood
             by
             many
             hundred
             thousands
             of
             witnesses
             ,
             who
             were
             also
             then
             present
             with
             him
             .
             For
             all
             these
             things
             were
             red
             openly
             before
             the
             whole
             multitude
             ,
             &
             were
             also
             to
             be
             read
             ouer
             againe
             euery
             seuenth
             yeare
             in
             the
             presence
             of
             the
             people
             ,
             as
             appeareth
             out
             of
             the
             31.
             chapter
             of
             
               Deuteronomy
               .
               Sixtly
            
             ,
             all
             the
             former
             things
             ,
             as
             then
             being
             best
             
             knowne
             throughout
             all
             the
             East
             ,
             were
             recorded
             in
             Hebrew
             verse
             by
             Dauid
             ,
             who
             was
             a
             King
             and
             a
             Prophet
             ,
             and
             who
             was
             later
             in
             tyme
             then
             Moyses
             ,
             more
             then
             450.
             yeares
             ;
             which
             verses
             euen
             from
             that
             tyme
             to
             this
             very
             day
             ,
             are
             continually
             sung
             in
             the
             publicke
             prayers
             ,
             almost
             throughout
             the
             whole
             world
             by
             the
             Iewes
             ,
             where
             they
             enioy
             the
             vse
             of
             their
             religion
             ,
             and
             by
             Christians
             for
             the
             space
             of
             1600.
             yeares
             .
             Yea
             after
             the
             dayes
             of
             Moyses
             there
             did
             almost
             in
             euery
             age
             rise
             vp
             among
             the
             people
             of
             Israell
             certaine
             Prophets
             and
             venerable
             Men
             who
             being
             guyded
             by
             the
             assistance
             of
             the
             holy
             Ghost
             ,
             did
             gouerne
             ,
             teach
             ,
             and
             reduce
             the
             erring
             people
             to
             the
             law
             of
             Moyses
             ;
             which
             men
             ,
             did
             euer
             worship
             Moyses
             ,
             as
             a
             diuyne
             Prophet
             and
             worshipper
             of
             the
             highest
             God.
             
          
           
             All
             which
             ,
             as
             beinge
             worthy
             and
             pious
             Men
             ,
             and
             in
             what
             credit
             &
             estimation
             they
             were
             had
             ,
             may
             appeare
             from
             the
             consideration
             both
             of
             their
             actions
             and
             writings
             .
             For
             their
             actions
             were
             such
             ,
             as
             exceeded
             al
             humane
             forces
             ,
             and
             necessarily
             required
             the
             ayde
             of
             the
             Almighty
             :
             such
             were
             those
             acts
             performed
             by
             
               Iosua
               ,
               Debora
               ,
               Gedeon
               ,
               Sāpson
               ,
               Samuel
               ,
               Dauid
               ,
               Nathan
               ,
               Salomon
               ,
               Ahias
            
             Silonites
             ,
             
               Elias
               ,
               Elizaus
               ,
               Esay
               ,
               Ieremy
               ,
               Daniel
               ,
               Ionas
               ,
               Iudith
               ,
               Esther
               ,
               the
               Machabees
               ,
            
             and
             by
             
             diuers
             others
             .
             And
             their
             writings
             were
             replenished
             with
             diuers
             predictions
             and
             Prophesyes
             of
             things
             to
             come
             ,
             which
             through
             long
             succession
             of
             many
             ages
             ,
             had
             their
             answerable
             accomplishments
             and
             fulfillings
             :
             a
             poynt
             so
             worthy
             of
             obseruation
             ,
             as
             that
             the
             lyke
             cannot
             be
             found
             in
             any
             history
             or
             writings
             of
             other
             nations
             .
             Seauenthly
             euen
             during
             the
             law
             of
             the
             Iewes
             from
             the
             tymes
             of
             Moyses
             ,
             there
             was
             euery
             yeare
             an
             acknowledgment
             of
             the
             effecting
             of
             these
             former
             wonders
             celebrated
             by
             diuers
             ceremonyes
             ,
             festiuall
             dayes
             ,
             sacrifices
             ,
             and
             other
             rytes
             ,
             least
             the
             memory
             of
             them
             should
             in
             tract
             of
             tyme
             perish
             and
             be
             abolished
             :
             for
             the
             feast
             of
             the
             Passouer
             ,
             and
             the
             Sacrifice
             or
             the
             
               Pascall
               Lambe
            
             was
             performed
             in
             thankesgiuing
             for
             the
             peoples
             deliuery
             out
             of
             Aegipt
             ,
             and
             for
             the
             preseruation
             of
             those
             Iewes
             who
             during
             their
             stay
             in
             Aegipt
             ,
             were
             saued
             from
             the
             slaughter
             ,
             which
             was
             made
             vpon
             the
             first
             borne
             of
             the
             Iewes
             .
             And
             for
             the
             same
             cause
             was
             offered
             vnto
             God
             all
             the
             first
             borne
             of
             things
             .
             The
             feast
             of
             Pentecost
             was
             in
             memory
             of
             the
             law
             giuen
             vpon
             the
             fiftith
             day
             after
             their
             deliuery
             .
             The
             feast
             of
             the
             Tabernacles
             was
             celebrated
             ,
             in
             recordation
             that
             the
             people
             liued
             forty
             yeares
             in
             the
             desart
             in
             Tabernacles
             .
             Furthermore
             the
             
               Arke
               of
               the
               Couenant
            
             was
             kept
             and
             preserued
             ,
             the
             which
             
             Moyses
             by
             the
             commandement
             and
             direction
             of
             God
             made
             ,
             and
             in
             the
             which
             the
             
               Rod
               of
               Aaron
            
             which
             blossomed
             ,
             and
             the
             
               vessell
               of
               the
               Manna
            
             ,
             and
             the
             Law
             written
             in
             two
             tables
             of
             stone
             by
             the
             hand
             of
             God
             ,
             and
             deliuered
             by
             Moyses
             ,
             were
             safely
             laid
             vp
             ;
             all
             which
             benefits
             of
             God
             and
             his
             wonderfull
             workes
             were
             celebrated
             with
             the
             singing
             of
             diuers
             Canticles
             and
             songs
             .
             To
             conclude
             the
             very
             bookes
             themselues
             of
             the
             testamēt
             were
             with
             great
             diligence
             and
             publick
             authority
             in
             a
             holy
             ,
             publick
             ,
             and
             most
             secure
             place
             (
             as
             diuyne
             Oracles
             )
             preserued
             ,
             least
             otherwise
             they
             might
             by
             any
             deceit
             be
             corrupted
             and
             depraued
             .
          
           
             Eightly
             ,
             for
             the
             greater
             accession
             of
             Reasons
             to
             the
             former
             ,
             it
             may
             be
             added
             ,
             that
             those
             wrytings
             of
             the
             old
             testament
             are
             full
             of
             wisedome
             ,
             piety
             ,
             and
             grauity
             ;
             in
             which
             are
             found
             no
             vanity
             or
             improfitable
             curiosity
             ;
             For
             all
             things
             there
             are
             set
             downe
             most
             seriously
             and
             most
             aptly
             for
             the
             informing
             and
             rectifying
             the
             mynd
             with
             vertue
             and
             piety
             ,
             for
             deterring
             it
             from
             all
             wickednes
             ,
             and
             for
             it
             voluntary
             imbracing
             of
             godlines
             ,
             iustice
             ,
             benignity
             ,
             mansuetude
             ,
             patience
             &
             temperance
             ;
             and
             all
             this
             with
             wonderfull
             documents
             and
             examples
             of
             most
             excellent
             men
             alledged
             to
             this
             end
             :
             a
             course
             far
             contrary
             to
             that
             ,
             which
             is
             taken
             in
             the
             wrytings
             
             of
             Philosophers
             ,
             in
             the
             which
             many
             vayne
             curious
             and
             improfitable
             passages
             are
             found
             ,
             as
             also
             sometymes
             many
             wicked
             ,
             prophane
             and
             impure
             instructions
             are
             to
             be
             read
             .
             For
             they
             in
             their
             bookes
             ,
             by
             reason
             of
             the
             then
             commō
             vse
             ,
             do
             permit
             the
             worship
             of
             Idols
             ,
             though
             they
             were
             perswaded
             that
             there
             was
             but
             one
             
               supreme
               diuyne
               Power
            
             .
             In
             like
             manner
             they
             permit
             ●ullination
             ,
             repyning
             and
             secret
             hate
             against
             ones
             Enemy
             ;
             as
             also
             fornications
             ,
             filthy
             lusts
             ,
             a
             vayne
             desire
             of
             glory
             ,
             and
             other
             internall
             vicious
             affections
             of
             the
             mynd
             .
             And
             though
             sometymes
             in
             their
             wrytings
             they
             commend
             vertue
             &
             reprehend
             vyce
             ,
             yet
             do
             they
             not
             bring
             any
             mouing
             and
             forcing
             reason
             ,
             therby
             to
             determen
             from
             vyce
             ,
             and
             perswade
             and
             moue
             them
             to
             the
             practice
             of
             a
             vertuous
             lyfe
             .
             For
             the
             splendour
             and
             inward
             beauty
             of
             vertue
             ,
             as
             also
             the
             turpitude
             and
             vglines
             of
             vice
             (
             which
             two
             sole
             points
             are
             vsually
             aledged
             by
             Philosophers
             )
             are
             but
             weake
             incytemēts
             to
             the
             mynd
             ;
             therefore
             that
             Man
             may
             haue
             an
             absolute
             dominion
             ouer
             himselfe
             and
             his
             passions
             there
             is
             need
             of
             more
             vehemēt
             perswasions
             .
             And
             hence
             it
             is
             obserued
             ,
             that
             very
             few
             men
             haue
             bettered
             their
             mynds
             (
             so
             far
             forth
             I
             meane
             as
             concernes
             piety
             )
             by
             reading
             of
             their
             labours
             ,
             though
             many
             by
             that
             meanes
             haue
             arriued
             to
             a
             great
             pryde
             and
             elation
             
             of
             spirit
             ;
             but
             it
             is
             certaine
             ,
             that
             from
             the
             wrytings
             and
             doctrine
             of
             Moyses
             &
             from
             the
             other
             sacred
             bookes
             of
             Scripture
             innumerable
             men
             haue
             come
             to
             wonderfull
             holines
             ,
             and
             haue
             enioyed
             great
             familiarity
             with
             God
             himselfe
             ;
             so
             as
             they
             were
             most
             illustrious
             and
             celebrious
             for
             the
             admirable
             workes
             performed
             by
             them
             .
          
           
             To
             conclude
             this
             poynt
             ,
             if
             any
             one
             will
             seriously
             contemplate
             and
             confer
             together
             the
             mysteries
             of
             the
             Iudaicall
             and
             Christian
             religiō
             ,
             he
             shall
             clearly
             see
             ,
             that
             such
             things
             as
             were
             done
             by
             the
             Iewes
             ,
             did
             serue
             but
             to
             adumbrate
             and
             shadow
             the
             mysteries
             of
             our
             Christian
             fayth
             ,
             according
             to
             the
             words
             of
             the
             Apostle
             1.
             
             Cor.
             10
             
               ●a●
               omnia
               in
               figura
               &c.
               
               All
               these
               things
               chanced
               to
               them
               in
               figure
               :
               but
               they
               are
               written
               to
               our
               correction
               ,
               vpon
               whom
               the
               ends
               of
               the
               world
               are
               come
               .
            
             Wherfore
             we
             are
             able
             euen
             from
             those
             poynts
             ,
             which
             Christians
             do
             daily
             professe
             and
             practise
             ,
             to
             proue
             that
             the
             Iewish
             discipline
             and
             doctrine
             was
             agreable
             to
             the
             truth
             .
             From
             all
             which
             premises
             it
             is
             most
             cleare
             ,
             that
             credit
             and
             fidelity
             is
             to
             be
             giuen
             to
             the
             bookes
             of
             Moyses
             (
             &
             not
             in
             that
             degree
             only
             ,
             as
             is
             exhibited
             to
             the
             Commentaryes
             of
             Cesar
             ,
             the
             History
             of
             Liuy
             ,
             or
             any
             other
             prophane
             authours
             )
             but
             as
             to
             certaine
             most
             vndoubted
             Oracles
             ,
             writtē
             by
             the
             speciall
             concurrency
             and
             assistance
             of
             
             the
             holy
             Ghost
             .
             The
             like
             may
             be
             auerred
             of
             other
             holy
             bookes
             of
             Scripture
             (
             whether
             they
             be
             historicall
             or
             propheticall
             )
             seing
             the
             same
             reasons
             and
             arguments
             ,
             which
             are
             alledged
             for
             the
             writings
             of
             Moyses
             ,
             are
             also
             preuailing
             for
             them
             .
          
           
             Now
             let
             vs
             descend
             next
             to
             the
             miracle●
             of
             the
             new
             testament
             :
             good
             God
             ,
             how
             many
             and
             notorious
             did
             our
             Lord
             here
             liuing
             in
             flesh
             ,
             performe
             ?
             He
             clensed
             the
             ●●prous
             ,
             he
             raised
             vp
             the
             paralitick
             ,
             he
             cast
             our
             deuils
             in
             the
             possessed
             ,
             he
             cured
             all
             languors
             and
             diseases
             ,
             he
             restored
             sight
             to
             the
             blynd
             ,
             hearing
             to
             the
             deafe
             ,
             speach
             to
             the
             dumbe
             ,
             going
             to
             the
             lame
             ,
             and
             life
             to
             the
             dead
             .
             He
             also
             commanded
             the
             wynds
             ,
             restrayned
             tempests
             ,
             walked
             vpon
             the
             waters
             ,
             and
             finally
             fed
             diuers
             thousands
             of
             men
             by
             a
             sudden
             multiplication
             of
             a
             small
             quantity
             of
             bread
             .
             He
             wrought
             all
             these
             not
             in
             priuate
             ,
             but
             openly
             in
             the
             sight
             of
             the
             whole
             world
             ;
             so
             as
             all
             Iud●a
             tooke
             notice
             thereof
             :
             neither
             could
             such
             as
             were
             emulo●s
             and
             maligning
             of
             his
             glory
             contradict
             the
             same
             .
          
           
             He
             also
             did
             them
             ,
             not
             with
             much
             endeauour
             ,
             or
             with
             any
             long
             preparation
             aforehand
             ;
             but
             only
             either
             by
             his
             word
             ,
             or
             by
             the
             gentle
             touch
             of
             his
             hand
             .
             To
             proceed
             further
             ,
             we
             know
             ,
             that
             in
             his
             death
             the
             Sūne
             was
             obscured
             ,
             the
             earth
             trembled
             ,
             rocks
             &
             
             stones
             broke
             asunder
             ,
             the
             veyle
             of
             the
             tēple
             did
             cleaue
             in
             two
             ,
             and
             the
             dead
             did
             rise
             out
             of
             their
             graues
             ;
             many
             thousands
             of
             mē
             were
             witnesses
             hereof
             ,
             which
             might
             (
             &
             would
             no
             doubt
             )
             charge
             the
             Euangelists
             writing
             these
             things
             in
             seuerall
             tymes
             and
             places
             ,
             with
             sacriledge
             ,
             if
             they
             had
             diuulged
             fictiōs
             and
             forgeries
             :
             since
             to
             lye
             in
             poynt
             of
             Religion
             is
             s●c●●ledge
             in
             the
             highest
             degree
             .
          
           
             But
             to
             omit
             all
             other
             things
             ,
             how
             stupēdious
             a
             miracle
             was
             it
             ,
             that
             our
             Sauiour
             cōuerted
             the
             world
             by
             the
             meanes
             of
             twelue
             men
             ,
             and
             these
             ignoble
             ,
             poore
             ,
             despicable
             ,
             and
             ignorant
             fishers
             ,
             (
             notwithstanding
             the
             gainsaying
             of
             the
             power
             ,
             wisedome
             ,
             and
             eloquence
             of
             the
             whole
             world
             ,
             as
             also
             the
             great
             reluctation
             to
             flesh
             and
             blood
             ,
             mans
             corrupt
             nature
             ,
             and
             an
             inuetera●e
             and
             wicked
             custome
             ?
             )
             For
             his
             doctrine
             was
             not
             to
             perswade
             men
             to
             an
             easy
             religion
             ,
             and
             such
             as
             was
             indulgent
             to
             sense
             ,
             but
             to
             a
             professiō
             most
             hard
             ,
             seuere
             and
             repugnant
             both
             to
             mans
             vnderstanding
             and
             his
             manners
             :
             for
             it
             taught
             ,
             that
             he
             ,
             who
             was
             nayled
             vpon
             the
             Crosse
             was
             God
             ;
             that
             riches
             ,
             honours
             ,
             pleasures
             ,
             and
             what
             els
             is
             to
             be
             prized
             in
             this
             world
             ,
             ought
             to
             be
             contemned
             ;
             that
             we
             ought
             to
             ●ame
             our
             flesh
             ,
             bridle
             our
             desires
             ,
             beare
             our
             Crosses
             ,
             loue
             our
             enemies
             ,
             render
             good
             for
             euill
             ▪
             spend
             our
             blood
             and
             
             life
             for
             Christs
             sake
             ,
             and
             finally
             pray
             for
             all
             such
             ,
             as
             do
             in
             any
             sort
             persecute
             or
             wrong
             vs.
             
          
           
             How
             difficult
             a
             labour
             was
             it
             ,
             to
             perswade
             the
             world
             (
             blynded
             afore
             with
             Idolatry
             ,
             and
             placing
             all
             its
             felicity
             in
             riches
             ,
             honours
             ,
             and
             pleasures
             )
             to
             the
             imbracing
             of
             these
             matters
             ;
             and
             this
             against
             the
             custome
             and
             authority
             of
             their
             forefathers
             ,
             against
             the
             vse
             of
             all
             Countries
             ,
             against
             the
             common
             iudgment
             of
             all
             mankind
             ,
             against
             the
             sentēces
             of
             the
             Philosophers
             ,
             against
             the
             edicts
             ,
             comminations
             ,
             and
             threatnings
             of
             Princes
             ,
             with
             a
             resolute
             neglect
             of
             all
             commodities
             or
             discommodities
             of
             this
             life
             ,
             of
             honour
             or
             contumely
             ,
             of
             wordly
             allurements
             or
             torments
             ,
             how
             great
             soeuer
             ?
             And
             yet
             Christ
             performed
             all
             these
             great
             affayres
             by
             his
             Apostles
             ,
             being
             but
             poore
             and
             ignoble
             men
             ,
             reducing
             by
             their
             meanes
             the
             whole
             power
             &
             wisedome
             of
             the
             world
             vnder
             his
             yoake
             and
             gouerment
             .
             Now
             the
             Apostles
             were
             afore
             most
             rude
             ,
             fearfull
             ,
             pusillanimous
             ,
             ignorant
             of
             heauenly
             misteryes
             ,
             ignorant
             of
             the
             tongues
             ,
             and
             indeed
             altogeather
             vnapt
             ,
             for
             so
             high
             an
             enterprise
             .
             But
             behold
             ,
             after
             the
             Holy
             ghost
             once
             descended
             downe
             ,
             they
             instantly
             became
             most
             wise
             ,
             fearles
             ,
             magnanimous
             ,
             skilfull
             in
             all
             the
             tongues
             ,
             hauing
             the
             courage
             to
             vndertake
             so
             great
             an
             exployt
             ,
             
             and
             after
             performing
             the
             same
             most
             gloriously
             and
             happily
             .
             These
             things
             are
             of
             such
             an
             infallible
             truth
             ,
             as
             that
             no
             man
             had
             the
             forehead
             to
             deny
             them
             ,
             all
             ancient
             Historyes
             recording
             thē
             ;
             for
             the
             whole
             world
             proclaimes
             and
             witnesseth
             ,
             that
             it
             was
             first
             conuerted
             to
             Christianity
             by
             certaine
             fishers
             &
             that
             no
             torments
             (
             how
             exquisite
             soeuer
             )
             of
             Tyrants
             (
             by
             the
             which
             themselues
             and
             infinite
             othe●
             were
             consumed
             )
             could
             hinder
             the
             beginning
             ,
             progresse
             ,
             &
             increase
             of
             so
             worthy
             and
             heroicall
             a
             busines
             .
             Neuer
             did
             the
             like
             happen
             in
             another
             country
             .
             Which
             miracle
             being
             deeply
             weighed
             ,
             is
             not
             only
             of
             force
             to
             the
             iustifying
             of
             the
             being
             of
             
               Gods
               prouidence
            
             ,
             but
             also
             of
             the
             
               diuinity
               of
               Christ
            
             ,
             &
             of
             the
             truth
             of
             Christian
             religion
             .
             Furthermore
             the
             Apostles
             had
             the
             guilt
             of
             working
             miracles
             ,
             which
             in
             some
             sort
             was
             most
             necessary
             ;
             since
             the
             world
             could
             hardly
             haue
             bene
             induced
             to
             entertaine
             so
             strange
             and
             displeasing
             a
             doctrine
             ,
             except
             in
             were
             waranted
             therunto
             by
             some
             most
             wonderful
             signes
             &
             prodigyes
             .
             Therfore
             they
             gaue
             sight
             to
             the
             blynd
             ,
             strengthned
             the
             Paralytickes
             ,
             raysed
             the
             lame
             ,
             cured
             all
             kynds
             of
             diseases
             ,
             restored
             the
             dead
             to
             life
             ,
             &
             effected
             many
             other
             such
             supernaturall
             things
             ,
             as
             appeareth
             from
             the
             acts
             of
             the
             Apostles
             .
             From
             the
             Apostles
             tymes
             euer
             after
             ,
             there
             passed
             not
             
             ouer
             any
             one
             age
             ,
             which
             was
             d●stitute
             of
             miracles
             ,
             if
             we
             do
             belieue
             Ecclesiastical
             historyes
             .
          
           
             Now
             nothing
             can
             be
             answerable
             hereto
             to
             take
             away
             the
             authority
             of
             these
             miracles
             ,
             but
             that
             they
             were
             not
             true
             ,
             but
             only
             forged
             ;
             
             or
             if
             true
             ,
             performed
             by
             the
             helpe
             of
             the
             deuill
             .
             But
             with
             what
             colour
             or
             shew
             of
             truth
             ,
             can
             it
             be
             said
             ,
             that
             they
             were
             meere
             forgeryes
             ,
             seing
             this
             answere
             is
             not
             wartanted
             with
             any
             reason
             ?
             For
             from
             whence
             is
             it
             knowne
             ,
             that
             they
             are
             forged
             ?
             belyke
             because
             they
             are
             miracles
             ,
             and
             being
             miracles
             they
             seeme
             impossible
             to
             be
             wrought
             .
             But
             here
             the
             Atheist
             is
             to
             proue
             ,
             that
             they
             are
             impossible
             ,
             (
             which
             he
             cānot
             )
             since
             the
             performance
             of
             them
             implyeth
             no
             true
             and
             reall
             contradiction
             .
             That
             they
             are
             not
             accomplished
             by
             the
             force
             and
             power
             of
             nature
             ,
             we
             all
             grant
             ,
             and
             from
             thence
             do
             proue
             ,
             that
             there
             is
             a
             
               diuyne
               and
               inuisible
               power
            
             ,
             more
             potent
             then
             nature
             ,
             by
             the
             h●nd
             whe●of
             all
             these
             are
             wrought
             .
             Furthermore
             to
             say
             ,
             that
             they
             are
             feigned
             ,
             is
             implicitly
             to
             take
             away
             all
             credit
             of
             histories
             ,
             all
             memory
             of
             antiquity
             ,
             and
             all
             knowledge
             of
             former
             ages
             :
             since
             by
             this
             answere
             all
             ancyent
             historyes
             whatsoeuer
             shall
             be
             said
             to
             be
             forged
             ,
             and
             to
             be
             reiected
             as
             mere
             fables
             ;
             seing
             no
             historyes
             are
             written
             more
             accurately
             ,
             diligently
             ,
             &
             
             with
             greater
             inuestigation
             &
             search
             of
             truth
             then
             are
             the
             miracles
             aboue
             recyted
             ,
             especially
             since
             the
             Church
             hath
             bene
             euer
             most
             sollicitous
             and
             carefull
             ,
             that
             false
             miracles
             should
             not
             be
             ventilated
             ,
             and
             giuen
             out
             for
             true
             ;
             for
             here
             we
             speake
             only
             of
             those
             miracles
             ,
             which
             the
             Church
             acknowledgeth
             for
             certaine
             &
             euident
             .
             Thirdly
             who
             condemne
             all
             these
             miracles
             for
             fictions
             ,
             do
             charge
             all
             Christian
             Princes
             ,
             magistrates
             ,
             and
             all
             the
             Christian
             world
             of
             madnes
             ,
             and
             extreme
             simplicity
             ,
             in
             suffering
             innumerable
             fictiōs
             &
             lyes
             to
             be
             obtruded
             vpon
             thē
             for
             so
             many
             truthes
             ;
             they
             not
             hauing
             so
             much
             perspicacity
             and
             clearnes
             of
             iudgment
             ,
             as
             to
             be
             able
             to
             discouer
             the
             deceit
             .
             They
             also
             no
             lesse
             do
             charge
             all
             Ecclesiasticall
             Prelates
             ,
             generall
             Councels
             ,
             all
             Deuynes
             ,
             &
             all
             wise
             men
             of
             sacrilegious
             imposture
             ,
             in
             that
             they
             do
             commēd
             such
             commentitious
             &
             lying
             narrations
             for
             true
             miracles
             ,
             they
             by
             this
             meanes
             most
             egregiously
             deluding
             the
             whole
             world
             .
          
           
             Fourthly
             ,
             diuers
             of
             these
             miracles
             are
             recorded
             ,
             by
             so
             graue
             authours
             indued
             with
             learning
             and
             sanctity
             ,
             and
             with
             so
             many
             particuler
             circumstances
             ,
             as
             that
             all
             possibility
             of
             fraud
             is
             taken
             away
             .
             In
             things
             ,
             that
             are
             forged
             ,
             the
             forgers
             are
             accustomed
             purposely
             to
             declyne
             and
             auoyde
             the
             circumstances
             
             of
             names
             ,
             and
             especially
             of
             tymes
             and
             places
             ,
             for
             the
             better
             concealing
             of
             their
             lying
             .
             Fiftly
             ,
             there
             was
             presented
             no
             iust
             and
             vrgent
             cause
             ,
             why
             these
             should
             be
             falsly
             inuented
             .
             For
             why
             should
             the
             authours
             willingly
             stand
             obnoxious
             to
             so
             great
             a
             sacriledge
             ?
             Or
             with
             what
             hope
             or
             reward
             should
             they
             vndergo
             the
             aspersion
             of
             so
             foule
             a
             blemish
             ?
             No
             man
             doth
             any
             thing
             ,
             but
             there
             is
             some
             reason
             which
             induceth
             him
             so
             to
             do
             .
             What
             then
             was
             the
             motiue
             ,
             that
             incyted
             so
             many
             Authors
             ,
             (
             
               to
               wit
               ,
               Eusebius
               ,
               Socrates
               ,
               S●zomene
               ,
               Ruffi●●●
               ,
               Gregory
               Nissene
               ,
               Basil
               ,
               Ierome
               ,
               Austin
               ,
               Sulpitius
               ,
               Gregorius
               Turonensis
               ,
               Optatus
               ,
               Theodoret
               ,
               Damasus
               ,
               Gregory
               the
               great
               ,
            
             &
             many
             others
             ,
             who
             haue
             written
             of
             miracles
             )
             to
             perpetrate
             so
             heinous
             a
             wickednes
             ?
             Certainly
             no
             true
             cause
             hereof
             can
             be
             alligned
             :
             for
             what
             graue
             and
             religious
             man
             had
             not
             rather
             suffer
             death
             ,
             then
             deliberately
             to
             wryte
             one
             lye
             ,
             especially
             in
             these
             things
             ,
             which
             belong
             to
             religion
             ?
             since
             thus
             doing
             he
             doth
             not
             only
             purchase
             an
             eternal
             infamy
             among
             men
             ,
             but
             also
             is
             most
             wicked
             ,
             hateful
             and
             abhominable
             in
             the
             sight
             of
             God.
             
          
           
             Sixtly
             ,
             if
             the
             foresaid
             miracles
             were
             but
             inuented
             ▪
             then
             might
             the
             authours
             of
             them
             be
             easily
             conuinced
             of
             forgery
             by
             the
             men
             then
             liuing
             in
             that
             age
             ,
             since
             the
             lyues
             and
             a●●iōs
             of
             Saints
             were
             for
             the
             most
             part
             diuulged
             
             throughout
             the
             whole
             world
             ,
             at
             that
             tyme
             ,
             when
             they
             were
             wrought
             ;
             for
             the
             radiant
             splendour
             and
             light
             of
             such
             extraordinary
             vertues
             cannot
             be
             obscured
             ,
             much
             lesse
             wholy
             eclipsed
             ;
             But
             there
             can
             be
             alledged
             not
             any
             one
             Man
             ,
             who
             either
             in
             the
             dayes
             of
             those
             Saintes
             ,
             or
             in
             the
             tymes
             immediatly
             ensuing
             ,
             durst
             charge
             the
             wryters
             of
             the
             said
             miracles
             with
             any
             fiction
             therein
             .
             Seauently
             ,
             Mans
             nature
             is
             of
             it selfe
             incredulous
             and
             full
             of
             suspicion
             ,
             when
             it
             questioneth
             of
             any
             new
             miracles
             ;
             and
             hereupon
             it
             examineth
             all
             things
             concerning
             the
             same
             most
             precisely
             and
             particularly
             ,
             least
             there
             be
             some
             imposture
             latent
             &
             hidden
             therein
             .
             Besides
             there
             are
             neuer
             wanting
             mē
             which
             are
             emuious
             of
             the
             glory
             and
             honour
             of
             others
             ,
             who
             prying
             into
             each
             particuler
             ,
             do
             euer
             labour
             (
             as
             much
             as
             in
             them
             lyes
             )
             either
             wholy
             to
             call
             in
             question
             such
             miracles
             ,
             or
             at
             least
             to
             depresse
             and
             lessen
             the
             worth
             thereof
             .
          
           
             Now
             to
             come
             to
             the
             second
             branch
             of
             the
             former
             answere
             .
             If
             it
             be
             said
             ,
             that
             they
             are
             performed
             by
             the
             worke
             of
             the
             deuils
             ,
             then
             in
             thus
             answering
             ,
             it
             followeth
             ,
             that
             there
             are
             spirits
             ,
             or
             incorporeall
             substances
             ,
             which
             are
             more
             excellēt
             ,
             then
             these
             visible
             things
             ;
             and
             consequently
             it
             is
             to
             be
             granted
             ,
             that
             there
             is
             one
             
               suprem●
               Spirit
            
             ,
             excelling
             all
             the
             
             rest
             in
             power
             and
             wisedome
             ,
             &
             this
             we
             call
             God
             ,
             as
             hereafter
             shall
             be
             proued
             .
             But
             to
             proceed
             further
             against
             this
             second
             part
             of
             this
             Answeare
             ,
             I
             say
             ;
             that
             these
             stupendious
             workes
             cannot
             with
             any
             shew
             or
             protext
             of
             reason
             ,
             be
             referred
             to
             the
             power
             of
             the
             deuils
             ;
             for
             to
             restore
             sight
             to
             the
             blynd
             ,
             going
             to
             the
             lame
             ,
             to
             cure
             the
             paralitcks
             only
             with
             their
             word
             ,
             and
             to
             raise
             the
             dead
             to
             life
             ,
             do
             far
             transcend
             and
             exceed
             the
             power
             of
             the
             
             deuils
             ,
             who
             cure
             diseases
             only
             by
             the
             mediation
             of
             naturall
             causes
             ;
             to
             wit
             ,
             by
             applying
             the
             vertue
             of
             hearbs
             and
             other
             medicinable
             things
             ,
             as
             philosophers
             &
             deuynes
             do
             teach
             .
             Furthermore
             those
             holy
             men
             ,
             by
             the
             ministery
             of
             whō
             these
             miracles
             are
             performed
             ,
             were
             euer
             in
             most
             deadly
             hatred
             with
             deuils
             ,
             and
             they
             were
             so
             far
             from
             vsing
             them
             as
             a
             meanes
             ,
             as
             that
             they
             proclaimed
             open
             war
             against
             the
             Deuils
             ;
             for
             they
             ordinarily
             dispossessed
             mens
             bodyes
             of
             them
             ,
             ouerthrew
             their
             worship
             ,
             discouered
             their
             deceites
             ,
             confuted
             their
             doctrines
             ,
             scorned
             &
             contemned
             all
             their
             prestigious
             artes
             ,
             and
             finally
             destroyed
             their
             kingdome
             and
             gouerment
             .
             Such
             were
             in
             the
             beginning
             all
             the
             Apostles
             ,
             and
             their
             successours
             ,
             and
             infinit
             others
             .
             For
             against
             these
             and
             such
             others
             no
             power
             of
             Deuils
             ,
             no
             Arts
             magicke
             ,
             no
             machinations
             ,
             and
             endeauours
             of
             wicked
             spirits
             ,
             
             nor
             any
             prestigyes
             ,
             or
             sleights
             could
             preuayle
             .
             Besides
             how
             can
             we
             with
             any
             probability
             thinke
             ,
             that
             so
             many
             learned
             Doctours
             ,
             so
             many
             Prelates
             ,
             so
             many
             Princes
             ,
             finally
             so
             many
             wise
             and
             prudent
             men
             were
             become
             so
             stupid
             and
             blockish
             ,
             as
             not
             to
             be
             able
             to
             discerne
             true
             miracles
             from
             adulterate
             and
             forged
             wonders
             ,
             and
             the
             illusions
             of
             the
             deuill
             from
             the
             hand
             and
             worke
             of
             God
             ?
             Belyke
             only
             the
             Pharisyes
             ,
             the
             heathen
             persecutours
             ,
             &
             prophane
             Atheists
             haue
             this
             guift
             of
             distinguishing
             miracles
             from
             the
             prestigyes
             and
             deceites
             of
             the
             deuill
             ;
             and
             all
             other
             men
             are
             blynd
             ,
             foolish
             ,
             and
             in
             this
             poynt
             depryued
             of
             all
             sound
             and
             perfect
             iudgment
             .
          
           
             This
             indeed
             was
             long
             since
             the
             calumny
             of
             the
             Pharisies
             against
             our
             Lord
             ,
             &
             of
             the
             Heathens
             against
             Martyrs
             ;
             who
             when
             they
             were
             clearely
             conuinced
             with
             supernatural
             signes
             and
             miracles
             (
             as
             plainly
             seeing
             them
             daily
             wrought
             )
             and
             being
             then
             conscious
             of
             their
             owne
             inward
             wickednes
             ,
             did
             burst
             forth
             into
             horrible
             blasphemyes
             ;
             attributing
             those
             things
             to
             the
             deuill
             and
             art
             magick
             ,
             which
             were
             effected
             only
             by
             the
             mighty
             
             hand
             of
             God.
             Now
             the
             Reason
             ,
             why
             God
             vouchsafeth
             to
             worke
             miracles
             in
             diuers
             places
             is
             manifold
             .
             First
             ,
             he
             doth
             this
             ,
             that
             hereby
             he
             may
             manifest
             his
             presence
             &
             prouidence
             
             to
             al
             men
             .
             For
             if
             during
             the
             space
             of
             many
             ages
             whatsoeuer
             was
             wrought
             ,
             was
             encompassed
             within
             the
             limits
             of
             Nature
             ,
             then
             might
             men
             (
             perhaps
             )
             be
             induced
             to
             thinke
             ,
             that
             there
             were
             no
             diuine
             Power
             ,
             who
             had
             a
             care
             of
             humane
             affaires
             ,
             &
             vpon
             whome
             the
             charge
             of
             them
             were
             property
             incumbent
             ;
             but
             that
             all
             things
             had
             their
             euent
             by
             a
             secret
             impulse
             and
             force
             of
             nature
             .
             For
             although
             this
             is
             euidently
             disproued
             by
             many
             reasons
             ,
             as
             from
             the
             motion
             of
             the
             starres
             ,
             from
             the
             fabricke
             and
             making
             of
             bodyes
             ,
             from
             the
             innate
             direction
             of
             euery
             particuler
             thing
             to
             its
             certain
             end
             (
             as
             is
             shewed
             aboue
             )
             yet
             many
             do
             not
             sufficiently
             &
             seriously
             penetrate
             these
             matters
             ,
             but
             are
             (
             as
             it
             were
             )
             blynded
             here
             in
             through
             the
             daily
             and
             continuall
             seeing
             of
             them
             ;
             for
             how
             admirable
             a
             thing
             is
             it
             ,
             that
             from
             some
             few
             graines
             of
             corne
             so
             great
             an
             increase
             should
             rise
             ?
             From
             a
             formeles
             seed
             ,
             so
             fayre
             and
             so
             seuerall
             kynds
             of
             bodyes
             both
             of
             liuing
             Creatures
             and
             of
             Plants
             should
             be
             framed
             ?
             From
             a
             small
             roote
             so
             huge
             trees
             should
             grow
             ?
             And
             yet
             few
             there
             are
             ,
             who
             do
             admyre
             these
             things
             ;
             and
             few
             who
             do
             acknowledge
             Gods
             wonderfull
             power
             and
             prouidence
             in
             them
             .
             Therefore
             it
             was
             necessary
             ,
             that
             some
             workes
             might
             be
             effected
             ,
             which
             should
             transgresse
             the
             bounds
             of
             nature
             ,
             least
             otherwise
             
             men
             might
             thinke
             ,
             that
             there
             were
             no
             power
             aboue
             the
             nature
             and
             condition
             of
             corporall
             things
             :
             for
             by
             reason
             of
             the
             exorbitancy
             and
             the
             vnaccustomednes
             of
             such
             stupendious
             euents
             ,
             men
             are
             often
             stirred
             vp
             to
             thinke
             of
             the
             Authour
             of
             them
             ,
             and
             to
             prosecute
             him
             with
             true
             religion
             ,
             reuerēce
             ,
             and
             honour
             .
             Secondly
             ,
             Miracles
             are
             effected
             to
             the
             end
             ,
             that
             men
             may
             be
             confirmed
             in
             other
             poynts
             of
             religion
             ,
             giuing
             a
             full
             assent
             therto
             without
             any
             hesitation
             or
             doubtfulnes
             ,
             and
             making
             vse
             of
             them
             with
             all
             due
             reuerence
             .
             Thirdly
             ,
             that
             the
             doctrine
             and
             lyues
             of
             those
             who
             worke
             miracles
             ,
             may
             hereby
             be
             fully
             warranted
             ,
             and
             so
             with
             greater
             certainty
             of
             truth
             may
             be
             commended
             to
             vs.
             For
             miracles
             are
             certaine
             diuyne
             testimonyes
             both
             of
             the
             infallibility
             of
             doctryne
             ,
             and
             of
             sanctity
             of
             life
             ;
             especially
             where
             the
             life
             is
             conformable
             to
             the
             doctrine
             .
             Fourthly
             ,
             that
             by
             this
             meanes
             the
             seruants
             of
             God
             may
             be
             honoured
             :
             for
             there
             is
             nothing
             ,
             which
             maketh
             holy
             men
             more
             celebrious
             and
             famous
             throughout
             the
             whole
             world
             ,
             and
             which
             more
             incyteth
             the
             mynds
             of
             others
             to
             loue
             ,
             worship
             ,
             and
             imitate
             thē
             then
             the
             exhibiting
             of
             miracles
             .
             For
             as
             God
             wil
             haue
             himselfe
             belieued
             of
             Men
             aboue
             all
             things
             ,
             and
             our
             neighbours
             not
             aboue
             al
             things
             ,
             but
             euery
             one
             in
             his
             degree
             :
             so
             doth
             he
             expect
             
             himselfe
             to
             be
             worshiped
             aboue
             all
             things
             ;
             to
             wit
             as
             the
             first
             efficient
             ,
             &
             last
             final
             cause
             of
             all
             things
             ;
             and
             his
             seruants
             not
             to
             be
             honoured
             after
             this
             supreme
             manner
             ,
             but
             in
             their
             peculiar
             degree
             ,
             and
             in
             that
             respect
             ,
             which
             they
             beare
             towards
             God
             ;
             that
             is
             ,
             as
             they
             are
             his
             adoptiue
             sonnes
             ,
             partakers
             of
             his
             kingdome
             ,
             and
             his
             most
             deare
             friends
             .
             Thus
             from
             hence
             it
             appeareth
             ,
             that
             there
             is
             no
             feare
             of
             Idolatry
             in
             honouring
             here
             Gods
             Saints
             ;
             for
             where
             there
             is
             Idolatry
             committed
             ,
             there
             is
             supreme
             honour
             giuen
             ,
             by
             the
             which
             a
             Creature
             is
             worshipped
             ,
             as
             the
             Creatour
             and
             first
             beginning
             ,
             but
             no
             worship
             is
             ascribed
             to
             the
             Saints
             in
             this
             sort
             .
          
           
             Fiftly
             ,
             Miracles
             are
             wrought
             ,
             that
             men
             through
             occasion
             of
             corporall
             benefits
             obtained
             therby
             ,
             may
             the
             sooner
             be
             stirred
             vp
             to
             repentance
             &
             amendment
             of
             life
             :
             for
             where
             miracles
             are
             wrought
             ,
             there
             is
             to
             that
             place
             (
             for
             the
             most
             part
             )
             a
             great
             confluence
             and
             concourse
             of
             many
             thousāds
             of
             grieuous
             sinners
             ,
             who
             being
             afore
             contaminated
             with
             alkynds
             of
             vices
             ,
             and
             hauing
             conceaued
             a
             remorse
             of
             their
             former
             licentious
             lyues
             ,
             do
             vndertake
             an
             amendment
             &
             change
             of
             their
             former
             courses
             ;
             and
             thus
             by
             this
             meanes
             it
             hapneth
             ,
             that
             the
             soules
             of
             many
             thousands
             are
             saued
             ,
             which
             otherwise
             had
             perished
             euerlastingly
             .
             
               To
               conclude
            
             this
             poynt
             ,
             by
             miracles
             
             all
             men
             are
             stirred
             vp
             to
             reuerence
             &
             praise
             of
             God
             to
             the
             giuing
             of
             thankes
             ,
             &
             spirituall
             ioy
             and
             exultation
             ,
             and
             the
             minds
             of
             all
             are
             raised
             vp
             to
             a
             confident
             &
             erected
             hope
             ,
             as
             conceauing
             the
             expectation
             of
             the
             like
             help
             in
             their
             future
             calamityes
             and
             afflictions
             .
          
        
         
           
             THE
             TENTH
             REASON
             TAKEN
             FROM
             Prophesyes
             .
             
               CHAP.
               XII
            
             .
          
           
             I
             Heere
             call
             prophesying
             ,
             a
             prediction
             of
             things
             to
             come
             ,
             which
             do
             depend
             of
             the
             liberty
             of
             mans
             free
             will.
             This
             predictiō
             is
             a
             manifest
             signe
             of
             a
             Deity
             or
             Diuinity
             ;
             for
             that
             Mynd
             ,
             which
             through
             its
             owne
             strength
             &
             power
             knoweth
             things
             future
             ,
             must
             also
             (
             
               a
               ●ortio●●
            
             )
             know
             all
             things
             present
             and
             past
             ;
             and
             consequently
             must
             k●●w
             all
             things
             absolutly
             ;
             I
             meane
             all
             those
             things
             ,
             which
             are
             intelligible
             and
             may
             be
             vnderstood
             .
             Now
             that
             Mynd
             ,
             which
             knoweth
             
               omnia
               intelligibilia
            
             ,
             knoweth
             also
             
               omnia
               po●●●●●lia
            
             ,
             all
             things
             which
             are
             poshb●e
             ;
             &
             therupon
             must
             be
             omniscient
             (
             o●
             know
             al
             things
             )
             and
             omnipotent
             ▪
             〈…〉
             knowledge
             ,
             Idea
             ,
             or
             Notion
             of
             things
             is
             the
             cause
             of
             things
             ,
             therfore
             what
             of
             it
             ●e●●
             hath
             al
             knowledge
             ,
             
             must
             ●e
             ●as
             be
             omnipotent
             .
             For
             who
             is
             prescient
             and
             knoweth
             thinges
             to
             come
             ,
             doth
             herein
             far
             exceed
             the
             faculty
             of
             al
             mortall
             men
             according
             to
             that
             saying
             of
             Pindarus
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               Humane
               mindes
               are
               blind
               in
               thinges
               to
               come
               .
            
             Therfore
             there
             is
             an
             
               inuisible
               intelligence
            
             far
             more
             noble
             and
             worthy
             ,
             then
             mans
             mynd
             ,
             to
             which
             euer
             through
             its
             owne
             proper
             force
             this
             prenotion
             and
             fore
             knowledge
             agreeth
             ;
             and
             this
             is
             God.
             Which
             poynt
             is
             the
             more
             true
             ,
             seeing
             this
             prenotion
             is
             so
             sublime
             ,
             high
             ,
             and
             difficult
             ,
             as
             that
             it
             seemeth
             to
             exact
             an
             infinite
             power
             of
             vnderstanding
             :
             for
             things
             future
             do
             neither
             exist
             ,
             or
             terminate
             in
             thēselues
             ,
             nor
             in
             their
             causes
             ,
             neither
             is
             there
             any
             reason
             ,
             from
             whence
             it
             may
             be
             certainly
             gathered
             ,
             that
             they
             rather
             are
             to
             be
             ,
             then
             that
             they
             are
             not
             to
             be
             .
             How
             then
             is
             that
             Intelligence
             of
             Mind
             able
             determinatly
             and
             certainly
             to
             foresee
             what
             is
             to
             come
             ,
             and
             what
             is
             not
             ;
             but
             that
             its
             ●●tuitiue
             power
             &
             ●ight
             is
             so
             perfect
             ,
             &
             the
             efficacy
             of
             its
             light
             so
             great
             ,
             as
             that
             it
             is
             able
             to
             extend
             it selfe
             to
             all
             things
             future
             ,
             as
             they
             shal
             be
             in
             themselues
             in
             their
             due
             tyme
             ;
             &
             this
             as
             certainly
             as
             if
             they
             did
             now
             really
             exist
             ,
             or
             had
             existed
             from
             all
             eternity
             ?
          
           
             Now
             it
             is
             r●o●isite
             ,
             that
             this
             power
             be
             infinite
             ,
             both
             because
             there
             cannot
             be
             imagined
             
             a
             gre●●
             &
             worthy●●
             manner
             of
             seeing
             ;
             as
             alsoin
             that
             it
             stretcheth
             itselfe
             ●orth
             to
             all
             future
             things
             (
             seing
             there
             is
             the
             same
             reason
             ,
             manner
             ,
             and
             height
             of
             knowing
             all
             things
             .
             From
             which
             it
             followeth
             ,
             that
             euen
             in
             this
             respect
             ,
             that
             if
             an
             Intelligence
             by
             its
             owne
             peculiar
             force
             knoweth
             one
             thing
             to
             come●●
             kn●weth
             all
             things
             .
             Therfore
             this
             prenotion
             and
             fortelling
             of
             ●uture
             things
             is
             an
             euident
             signe
             of
             a
             Diuinity
             ,
             and
             for
             that
             cause
             this
             kynd
             of
             prediction
             is
             called
             Diuination
             ;
             as
             if
             to
             tell
             what
             euents
             are
             to
             happen
             ,
             were
             a
             proper
             signe
             of
             a
             Diuinity
             or
             deity
             :
             and
             therefore
             vpon
             this
             ground
             the
             Gods
             of
             the
             Gentils
             are
             refuted
             by
             Isay
             ,
             in
             that
             they
             had
             not
             the
             ability
             to
             fore
             tell
             future
             euēts
             ;
             for
             thus
             he
             saith
             .
             
               Annunciate
               quae
               vētura
               sunt
               &c.
               
               Shew
               the
               things
               ,
               that
               are
               ●come
               hereafter
               ,
               that
               we
               may
               know
               that
               you
               are
               Gods.
               
            
          
           
             That
             there
             is
             a
             prenotion
             of
             future
             things
             is
             clearly
             proued
             from
             innumerable
             predictions
             ,
             which
             from
             their
             euents
             are
             found
             to
             be
             most
             true
             ,
             for
             prediction
             or
             foretelling
             euer
             presupposeth
             prenotion
             and
             foreknowledge
             .
             This
             prenotion
             the
             Prophets
             had
             not
             from
             themselues
             ,
             and
             from
             their
             owne
             industry
             or
             perspicacity
             and
             clearnes
             of
             iudgment
             (
             since
             prenotion
             far
             transcendeth
             mans
             capacity
             )
             but
             they
             receaued
             it
             from
             some
             superiour
             power
             ,
             which
             hath
             it
             
             by
             its
             owne
             vertue
             ,
             from
             it selfe
             ,
             and
             not
             from
             another
             .
             Now
             many
             of
             these
             predictions
             are
             〈◊〉
             in
             the
             holy
             Scripture
             ;
             out
             of
             the
             which
             I
             will
             alledge
             some
             ,
             which
             to
             haue
             bene
             accomplished
             ,
             is
             most
             euident
             .
          
           
             First
             the●
             Genesis
             3.
             it
             is
             foretold
             ,
             that
             the
             
               seed
               ▪
            
             mea●ing
             the
             of
             springe
             of
             the
             woman
             ,
             should
             c●ush
             the
             head
             of
             the
             Serpent
             that
             is
             shall
             ouerthrow
             the
             power
             domination
             ,
             and
             rule
             of
             the
             Diuell
             ;
             which
             〈◊〉
             is
             accomplished
             partly
             already
             by
             Christ
             ,
             abolishing
             in
             most
             places
             the
             worship
             of
             Diuels
             ,
             wherin
             the
             world
             afore
             did
             lye
             plunged
             ;
             and
             partly
             ●esteth
             to
             be
             further
             〈◊〉
             by
             Christ
             at
             the
             day
             of
             iudgment
             ;
             w●●●
             the
             power
             and
             sway
             of
             the
             Diuell
             &
             the
             〈◊〉
             vtterly
             extinguished
             .
             In
             Genes
             〈…〉
             .
             18.
             and
             22
             it
             is
             prophesyed
             ,
             that
             a
             
               ●hold
               shal
               be
               borne
               to
               ●bra●●m
               by
               the
               benifit
               of
               whom
               all
               nations
               shall
               obtaine
               benedictiō
               and
               solicity
               ,
            
             which
             is
             euidently
             performed
             in
             Christ
             ,
             throgn
             whom
             the
             world
             is
             withdrawne
             from
             idolatry
             and
             pernicious
             errours
             ,
             to
             the
             worship
             &
             knowledge
             of
             the
             true
             God
             ,
             and
             shall
             by
             him
             obtayne
             the
             hope
             of
             eternall
             saluation
             .
             Againe
             in
             the
             40
             chapter
             of
             the
             said
             booke
             ,
             there
             is
             a
             wōd
             〈…〉
             prediction
             of
             Ioseph
             ,
             which
             was
             to
             be
             〈◊〉
             within
             three
             dayes
             ;
             as
             also
             in
             interpretation
             of
             certaine
             most
             obscure
             dreames
             
             touching
             three
             stocks
             of
             a
             vyne
             ,
             and
             three
             baskets
             ;
             and
             c.
             41.
             an
             exposition
             of
             Pharoes
             dreame
             ,
             touching
             the
             twyce
             seauen
             beasts
             ,
             &
             twice
             seauen
             ears
             of
             corne
             .
             Where
             we
             are
             to
             consider
             how
             expedite●y
             ,
             and
             with
             what
             cōfidence
             are
             expounded
             all
             the
             particulers
             of
             the
             according
             to
             their
             euents
             .
             Now
             those
             d●●ame●
             being
             pre●ages
             and
             ●ignes
             of
             things
             to
             co●ne
             ,
             cannot
             proceed
             ,
             but
             only
             from
             
               a
               diuine
               Power
            
             ,
             from
             whose
             prouidence
             all
             〈◊〉
             matters
             〈…〉
             disposall
             ▪
             neither
             can
             the
             〈◊〉
             &
             construction
             of
             them
             〈…〉
             ,
             but
             only
             by
             reuela●ion
             of
             〈◊〉
             
               diuyne
               Power
            
             Againe
             c.
             49.
             
             Iacob
             the
             Patriarch
             〈…〉
             before
             his
             death
             ,
             did
             prophesy
             to
             euery
             〈…〉
             of
             his
             sonnes
             ,
             what
             should
             happen
             to
             them
             posterity
             ;
             especially
             so
             far
             forth
             ,
             as
             con●erned
             their
             ofspring
             ,
             their
             riches
             ,
             and
             the
             diuision
             of
             the
             land
             of
             Promise
             ;
             which
             all
             particulers
             were
             after
             a
             long
             deuolutiō
             of
             Yeares
             fulfilled
             as
             appeareth
             out
             of
             the
             sacred
             Scripture
             .
             But
             among
             other
             things
             ,
             that
             is
             very
             memorable
             and
             notorious
             which
             is
             there
             said
             .
             
               Non
               au●e●e●ur
               sceptrum
               de
               ●uda
               &c.
               
               The
               scepter
               shall
               not
               depart
               from
               Iuda
               ,
               nor
               a
               Lawgiuer
               from
               betweene
               his
               seete
               ,
               till
               he
               come
               who
               is
               to
               be
               sent
               ,
               and
               he
               shal
               be
               the
               expectation
               of
               the
               Gentils
               .
            
             In
             which
             words
             three
             things
             are
             fore●ould
             .
             First
             that
             regall
             principality
             
             shal
             be
             in
             the
             tribe
             of
             Iuda
             ;
             which
             was
             accōplished
             when
             it
             was
             translated
             vpon
             Dauid
             ,
             in
             whose
             family
             and
             race
             it
             continued
             520.
             yeares
             .
             Secondly
             that
             this
             Soueraingty
             should
             continue
             in
             the
             〈…〉
             till
             the
             〈◊〉
             of
             Christ
             ,
             〈…〉
             was
             also
             accomplished
             ,
             〈…〉
             that
             tribe
             〈…〉
             vpon
             
               Herod
               Ascalonites
            
             (
             who
             was
             ●o
             ●●w
             )
             in
             the
             tyme
             of
             whose
             Reigne
             Christ
             was
             borne
             .
             Thirdly
             ,
             that
             Christ
             was
             to
             be
             reiected
             by
             the
             Iewes
             ,
             &
             receaued
             by
             the
             Gentils
             ;
             who
             for
             that
             respect
             is
             there
             called
             
               Expectatio
               gentium
               ,
               the
               expectation
               of
               the
               Gentils
               .
            
             In
             the
             24.
             of
             the
             booke
             of
             
               Numbers
               ,
               Balaam
            
             being
             possessed
             with
             a
             diuyne
             fury
             ,
             foretelleth
             many
             things
             and
             among
             the
             rest
             ,
             these
             three
             .
             First
             ,
             that
             the
             King
             at
             Israel
             was
             to
             be
             taken
             away
             by
             reason
             of
             agag
             King
             of
             Amalec
             ;
             where
             we
             s●e
             ,
             that
             the
             name
             of
             that
             King
             is
             expressed
             ,
             who
             was
             to
             be
             borne
             some
             fo●re
             ages
             after
             ,
             and
             for
             whose
             cause
             Saul
             was
             to
             be
             depriued
             of
             his
             kingdome
             ,
             which
             is
             fulfilled
             in
             the
             first
             booke
             of
             the
             Kings
             c.
             15.
             
             Secondly
             that
             a
             King
             should
             rise
             out
             of
             Israel
             who
             (
             like
             a
             glorious
             star
             )
             was
             to
             enlighten
             the
             〈◊〉
             world
             ,
             and
             to
             haue
             dominion
             ouer
             all
             men
             ,
             which
             was
             performed
             in
             Christ.
             Thirdly
             ,
             that
             the
             Romanes
             were
             to
             come
             〈◊〉
             their
             gallies
             ,
             and
             should
             ouercome
             the
             
             Iewes
             :
             ●●d
             t●is
             was
             effected
             vnder
             
               Titus
               &
               Vespasian
            
             ,
             more
             then
             a
             thousand
             ,
             eares
             after
             the
             〈◊〉
             prediction
             .
          
           
             In
             the
             18.
             of
             
               Deuteronomy
               ,
               Moyses
            
             prophesyeth
             ,
             that
             ●●od
             would
             ●aise
             out
             of
             the
             Iewes
             ,
             a
             Prophet
             l●●●
             to
             himselfe
             ;
             whom
             all
             ought
             to
             heare
             ,
             &
             such
             ●s
             would
             not
             ,
             were
             to
             be
             seuerely
             punished
             by
             God
             ,
             where
             in
             expresse
             words
             he
             prophesyet●
             of
             the
             comming
             of
             Christ
             ,
             and
             doth
             intimate
             his
             function
             ,
             the
             incredulity
             of
             the
             Iewes
             ,
             &
             their
             ouerthrow
             .
             Now
             Christ
             was
             like
             to
             Moyses
             ,
             as
             the
             body
             is
             to
             the
             shadow
             ,
             the
             〈…〉
             to
             the
             figure
             ,
             and
             the
             Exemplar
             ,
             of
             Samp●e
             to
             the
             image
             ,
             in
             that
             Morses
             was
             a
             typ●
             and
             figure
             of
             Christ
             ,
             ●●●
             Moyses
             〈…〉
             people
             from
             the
             seruitude
             of
             〈◊〉
             Christ
             the
             world
             from
             the
             〈…〉
             Moyses
             brought
             〈…〉
             ,
             the
             Egiptians
             being
             the●e
             drowned
             ;
             Christ
             saued
             his
             Belieuers
             through
             〈◊〉
             (
             which
             deriueth
             al
             its
             vertue
             frō
             the
             〈◊〉
             of
             Christ
             )
             with
             the
             submersion
             and
             drowning
             of
             all
             their
             sinnes
             Moyses
             gaue
             to
             them
             the
             old
             law
             ,
             Christ
             giueth
             to
             the
             world
             the
             new
             and
             Euangelicall
             law
             .
             
             Moyses
             ●ed
             the
             people
             in
             the
             desert
             with
             Manna
             from
             heauen
             and
             gaue
             them
             to
             drinke
             of
             the
             rock
             .
             Christ
             feedeth
             his
             seruants
             in
             the
             Church
             with
             his
             owne
             celestiall
             body
             and
             bloud
             ;
             
             for
             he
             is
             the
             bread
             ,
             that
             descended
             from
             heauen
             ,
             and
             the
             hidden
             Manna
             ;
             he
             is
             the
             Rock
             of
             eternall
             saluation
             ,
             which
             giueth
             drinke
             .
             The
             people
             by
             the
             endeauour
             of
             Moyses
             ouercame
             their
             enemyes
             ,
             comming
             at
             the
             length
             to
             the
             〈◊〉
             of
             
               Promise
               ▪
            
             ●ee
             by
             the
             mediatiō
             of
             Christ
             vanquish
             our
             soules
             aduersaries
             ,
             &
             are
             brought
             to
             heauen
             .
             Thus
             by
             reason
             of
             these
             and
             other
             such
             comparisons
             ,
             Christ
             is
             called
             a
             Prophet
             like
             vnto
             Moyses
             .
          
           
             In
             the
             28.
             29.
             30.
             31.
             and
             32.
             of
             Deuteronomy
             the
             Idolatry
             of
             the
             Iewes
             ,
             their
             sins
             and
             diuers
             calamityes
             ,
             which
             were
             to
             fall
             vpon
             them
             for
             the
             same
             cause
             ,
             are
             prophe●●●d
             :
             and
             in
             the
             33.
             of
             Deuteronomy
             Moyses
             ●●●●telleth
             the
             particuler
             lot
             to
             euery
             try
             be
             ,
             and
             diuers
             euents
             ,
             which
             Iacob
             had
             not
             expressed
             in
             his
             benediction
             .
          
           
             In
             like
             ●ort
             ,
             that
             Prediction
             which
             is
             related
             in
             the
             th●●●
             booke
             of
             the
             Kings
             ●
             .
             ●●
             .
             is
             most
             wonderfull
             ,
             where
             when
             Ieroboam
             incensed
             frankinsence
             to
             the
             Idols
             ,
             a
             certaine
             Prophet
             thus
             exclaymed
             forth
             ,
             
               Altare
               ,
               Altare
            
             ,
             &c.
             
             O
             
               Altar
               ,
               Altar
               ,
               thus
               ●●●th
               the
               lord
               ,
               behold
               a
               child
               shal
               be
               borne
               vnto
               the
               house
               of
               Dauid
               ▪
               Iosias
               by
               name
               ,
               &
               vpon
               thee
               shal
               ●e
               sacrifice
               the
               Priests
               of
               the
               high
               places
               ,
               that
               burnt
               ●●●●nse
               vpon
               thee
               ,
               and
               they
               shall
               burne
               bones
               vpon
               thee
               .
            
             All
             which
             things
             were
             accomplished
             ●●ter
             ,
             as
             appeareth
             out
             of
             the
             fourth
             of
             the
             
             Kings
             c.
             23.
             〈◊〉
             ●ome
             3●●
             .
             yeares
             after
             ;
             for
             as
             Iosephus
             wryteth
             in
             the
             tenth
             booke
             of
             his
             Antiquities
             c.
             ●
             .
             so
             many
             yeares
             passed
             betwene
             that
             prediction
             ,
             and
             the
             accomplishment
             of
             ●
             .
          
           
             In
             the
             45.
             chapter
             of
             Isay
             ,
             the
             kingdome
             of
             Cyrus
             (
             who
             was
             to
             be
             b●●ne
             some
             two
             hundred
             yeares
             after
             )
             is
             prophesyed
             ,
             his
             name
             being
             expresly
             set
             downe
             ,
             as
             also
             his
             power
             ,
             warres
             ,
             victories
             ,
             spoyles
             ,
             riches
             ,
             and
             his
             beneficence
             towards
             the
             Iewes
             are
             in
             sinuated
             ;
             which
             very
             place
             of
             Scripture
             ,
             when
             the
             Iewes
             had
             shewed
             to
             Cyrus
             ,
             he
             wonderfully
             admyred
             the
             diuination
             of
             the
             Prophet
             ;
             and
             being
             incensed
             with
             the
             desire
             of
             performing
             such
             things
             ,
             as
             he
             had
             there
             read
             ,
             conferred
             great
             benefits
             vpon
             the
             Iewes
             ,
             as
             Iosephus
             recordeth
             in
             his
             eleuenth
             booke
             of
             Antiquities
             c.
             1.
             
             I
             omit
             innumerable
             other
             prophesyes
             ,
             which
             are
             to
             be
             found
             of
             Isay
             .
          
           
             In
             Daniel
             we
             fynd
             ,
             many
             stupendious
             predictions
             ,
             and
             interpretations
             of
             most
             difficult
             things
             .
             In
             the
             second
             chapter
             ,
             wheras
             a
             certaine
             strange
             dreame
             was
             shewed
             to
             the
             King
             of
             the
             Chaldeans
             ;
             and
             the
             King
             forgetting
             the
             same
             ,
             Daniel
             distinctly
             opened
             the
             vision
             to
             him
             ;
             to
             wit
             ,
             that
             there
             appeared
             to
             the
             King
             in
             his
             sleepe
             a
             great
             &
             terrible
             statua
             or
             Image
             ,
             whose
             head
             was
             
             made
             of
             gold
             ,
             his
             breast
             and
             armes
             of
             siluer
             ,
             his
             belly
             and
             thighes
             of
             brasse
             ,
             his
             legs
             of
             Iron
             ,
             ending
             in
             ●eet
             which
             were
             partly
             of
             clay
             ,
             and
             partly
             of
             iron
             .
             Furthermore
             he
             told
             the
             King
             ,
             that
             he
             saw
             a
             stone
             cut
             out
             of
             a
             mountaine
             without
             hands
             ;
             and
             that
             it
             did
             strike
             the
             statua
             vpon
             the
             feete
             ;
             which
             being
             broken
             and
             shiuered
             asunder
             ,
             the
             statua
             fell
             downe
             ,
             and
             was
             turned
             into
             dust
             :
             and
             that
             the
             sto●e
             ●●d
             increase
             into
             a
             great
             mountaine
             ,
             which
             filled
             the
             whole
             earth
             .
             This
             being
             thus
             expressed
             ,
             Daniel
             further
             gau●●he
             interpretation
             thereof
             ;
             to
             wit
             ,
             that
             by
             the
             statua
             were
             figured
             foure
             Monarchies
             ,
             of
             the
             which
             the
             first
             was
             thē
             in
             being
             ,
             the
             other
             three
             should
             succeed
             one
             after
             other
             in
             their
             due
             reuolution
             of
             tymes
             .
             For
             the
             head
             of
             gold
             did
             signify
             the
             Empyre
             of
             the
             Chaldeans
             ,
             which
             thē
             was
             most
             ample
             opulent
             ,
             and
             rich
             .
             The
             breast
             of
             siluer
             designed
             the
             monarchy
             of
             the
             Persians
             and
             
               the
               Medes
            
             ,
             which
             succeeded
             the
             former
             ,
             consisting
             of
             two
             kingdomes
             ,
             as
             of
             two
             legs
             .
             The
             belly
             and
             thighes
             of
             brasse
             did
             specify
             the
             monarchy
             of
             the
             Grecians
             :
             the
             legs
             of
             Iron
             did
             prefigure
             the
             most
             powerfull
             monarcy
             of
             the
             Romanes
             ,
             diuided
             into
             the
             Empire
             of
             the
             East
             and
             the
             west
             .
             The
             feete
             being
             made
             partly
             of
             clay
             ,
             and
             partly
             of
             Iron
             ,
             did
             signify
             the
             monarchy
             of
             the
             Romanes
             to
             
             be
             partly
             strong
             ,
             and
             partly
             weake
             .
             The
             stone
             cut
             out
             of
             the
             mountaine
             without
             the
             help
             of
             handes
             ,
             did
             demonstrate
             Christ
             our
             Lord
             ,
             who
             without
             any
             endeauour
             of
             man
             was
             borne
             of
             the
             most
             holy
             ,
             pure
             ,
             and
             immaculate
             Virgin
             ,
             and
             proceeded
             from
             the
             prog●ny
             of
             Abraham
             ;
             &
             who
             increased
             into
             a
             great
             mountaine
             ;
             in
             that
             his
             kingdome
             was
             to
             replenish
             &
             possesse
             the
             whole
             earth
             &
             who
             in
             the
             end
             of
             the
             world
             was
             to
             destroy
             all
             other
             kingdomes
             ,
             himselfe
             only
             possessing
             an
             eternall
             kingdome
             .
             Now
             in
             shewing
             and
             interpreting
             of
             this
             dreame
             ,
             the
             power
             ,
             wisedome
             and
             prouidence
             of
             God
             so
             clearly
             shyned
             ,
             that
             the
             proud
             King
             prostrated
             himselfe
             vpon
             his
             face
             before
             Daniel
             his
             seruant
             ,
             and
             worshipped
             him
             ,
             and
             openly
             confessed
             the
             maiesty
             &
             power
             of
             God.
             
          
           
             The
             foresaid
             foure
             Monarchyes
             (
             which
             were
             to
             succeed
             in
             order
             )
             and
             the
             conditions
             ,
             states
             ,
             and
             proprieties
             of
             euery
             one
             of
             them
             were
             fore
             shewed
             to
             Daniel
             by
             another
             wonderful
             vision
             in
             the
             seauenth
             Chapter
             ,
             vnder
             the
             forme
             and
             shew
             of
             foure
             beasts
             ;
             &
             then
             after
             was
             signifyed
             to
             him
             the
             kingdome
             of
             the
             Saints
             ,
             which
             (
             after
             all
             the
             kingdomes
             of
             the
             world
             were
             extinguished
             )
             should
             continue
             and
             florish
             eternally
             .
             For
             thus
             doth
             the
             Angell
             interprete
             this
             
             vision
             vnto
             
               Daniel
               .
               He
               quatuor
               be●●iae
               &c.
               These
               foure
               great
               beasts
               are
               foure
               Kingdomes
               ,
               which
               shall
               arise
               ou
               of
               the
               earth
               ,
               and
               they
               shall
               take
               the
               kingdom
               of
               the
               Saints
               of
               the
               most
               highest
               ,
               and
               they
               shall
               possesse
               the
               kingdome
               for
               euer
               ,
               euen
               for
               euer
               and
               euer
               ,
            
             that
             is
             ,
             for
             all
             eternity
             .
             And
             now
             seing
             we
             haue
             obserued
             by
             experience
             all
             those
             things
             to
             be
             accomplished
             concerning
             the
             foure
             Monarchyes
             ,
             which
             were
             shewed
             to
             Daniel
             in
             the
             former
             vision
             ;
             we
             therefore
             ought
             to
             assure
             our selues
             ,
             and
             not
             to
             fluctuate
             in
             any
             vncertainty
             of
             beliefe
             ,
             but
             such
             things
             ,
             as
             there
             were
             prophesyed
             to
             him
             of
             the
             kingdome
             ,
             of
             the
             Saints
             ,
             shal
             also
             be
             fulfilled
             in
             their
             due
             tyme.
             
          
           
             Againe
             in
             the
             eight
             Chapter
             ,
             as
             yet
             the
             monarchy
             of
             the
             Chaldeans
             florishing
             ,
             that
             other
             monarchyes
             should
             succed
             to
             the
             former
             ,
             was
             also
             foreshewed
             to
             the
             said
             Daniel
             :
             to
             wit
             the
             monarchy
             of
             the
             Medes
             and
             Persiās
             vnder
             the
             forme
             of
             a
             R●m
             with
             two
             hornes
             ;
             the
             monarchy
             of
             the
             Grecians
             also
             ,
             of
             a
             g●a●
             with
             one
             horne
             ;
             as
             also
             was
             foreshewed
             the
             manner
             ,
             how
             the
             first
             Monarch
             was
             to
             be
             destroyed
             by
             this
             other
             ;
             and
             that
             this
             ,
             after
             the
             first
             king
             thereof
             ,
             should
             be
             deuided
             among
             foure
             kings
             ;
             out
             of
             the
             posterity
             of
             which
             kings
             one
             shall
             come
             (
             to
             wit
             
               Antiochus
               Epiphanes
            
             )
             who
             (
             from
             a
             small
             state
             becoming
             great
             )
             shall
             after
             persecute
             
             and
             afflict
             the
             Iewes
             ,
             shall
             profane
             the
             sanctuary
             ,
             shal
             take
             away
             the
             daily
             sacrifice
             ,
             and
             shall
             force
             al
             vnto
             Idolatry
             for
             the
             space
             of
             23000.
             dayes
             ,
             which
             is
             for
             six
             yeares
             ,
             three
             moneths
             ,
             and
             twenty
             dayes
             ;
             &
             who
             in
             the
             end
             (
             without
             any
             machination
             or
             endeauour
             of
             Man
             )
             shall
             ,
             euen
             by
             Gods
             reuenge
             only
             ,
             be
             extinguished
             .
             All
             which
             particulers
             to
             be
             fulfilled
             in
             the
             persecutiō
             of
             Antiochus
             is
             euidēt
             euen
             out
             of
             the
             bookes
             of
             the
             Machabees
             ,
             at
             least
             400
             and
             eight
             yeares
             after
             this
             prediction
             of
             Daniel
             ,
             as
             
               Iosephus
               Antiquit.
            
             c.
             11.
             relateth
             ,
             who
             in
             his
             ●●
             .
             booke
             c.
             8.
             further
             sheweth
             ,
             that
             this
             prophecy
             of
             Daniel
             (
             touching
             the
             King
             of
             the
             Grecians
             ,
             ouerthrowing
             the
             Empire
             of
             the
             Persians
             )
             was
             related
             by
             the
             Prophets
             to
             Alexander
             then
             be●●g
             in
             Ierusalem
             ;
             and
             that
             Alexander
             reioyced
             much
             therat
             ,
             as
             interpreting
             this
             was
             to
             be
             performed
             by
             himselfe
             ;
             to
             wit
             ,
             that
             he
             was
             that
             Grecian
             King
             (
             as
             indeed
             he
             was
             )
             who
             should
             arryue
             to
             the
             Empyre
             of
             the
             Persians
             .
          
           
             In
             the
             eleuenth
             chapter
             of
             Daniel
             many
             things
             are
             in
             like
             sort
             prophesyed
             ,
             first
             the
             progresse
             and
             good
             successe
             of
             the
             Persian
             Empire
             .
             Secondly
             the
             expedition
             of
             Xe●xe●
             against
             the
             Grecians
             .
             Thirdly
             ,
             that
             the
             empyre
             of
             Alexander
             the
             great
             should
             succed
             the
             Persian
             empyre
             :
             fourthly
             the
             diuision
             of
             the
             
             Grecian
             Empyre
             into
             foure
             kingdomes
             .
             Fiftly
             ,
             that
             most
             bloudly
             warres
             should
             fal
             out
             betwene
             two
             successours
             of
             Alexander
             ;
             to
             wit
             betwene
             the
             kings
             of
             Syria
             and
             Egipt
             ,
             during
             which
             violent
             conflict
             ,
             I●●●a
             (
             as
             being
             seated
             betwene
             them
             both
             )
             should
             be
             most
             miserably
             afflicted
             .
             Moreouer
             in
             the
             foresaid
             chapter
             are
             foreshewed
             the
             amityes
             ,
             mariages
             ,
             deceites
             ,
             proditions
             ,
             and
             diuers
             other
             euents
             ,
             which
             were
             to
             happē
             betwene
             the
             said
             kings
             ;
             in
             so
             much
             that
             it
             seemeth
             to
             the
             reader
             rather
             a
             history
             then
             a
             prop●●●y
             .
             Sixtly
             ,
             the
             persecution
             of
             
               Antiochus
               Epiphanes
            
             against
             the
             Iewes
             .
             Seuently
             ,
             through
             occasion
             of
             this
             persecution
             ,
             he
             passeth
             ouer
             to
             the
             persecutiō
             of
             Antichrist
             prefigured
             by
             that
             of
             Antiochus
             .
             Now
             that
             all
             these
             (
             the
             last
             only
             excepted
             ,
             which
             is
             to
             receaue
             its
             performance
             in
             the
             end
             of
             the
             world
             )
             are
             already
             accomplished
             ,
             appeareth
             out
             of
             the
             wrytinges
             of
             the
             Heathens
             ,
             out
             of
             Iosephus
             ,
             &
             out
             of
             the
             Machabees
             .
             Doubtlesly
             so
             exact
             ,
             particular
             ,
             and
             various
             a
             prophe●y
             of
             things
             to
             come
             was
             most
             admirable
             and
             stupendious
             .
             But
             it
             were
             an
             infinite
             labour
             to
             prosecute
             all
             things
             of
             this
             nature
             ;
             seing
             all
             the
             bookes
             of
             the
             Prophets
             are
             euen
             fraughted
             and
             stored
             with
             such
             predictions
             ▪
             only
             now
             I
             will
             touch
             such
             ,
             as
             concerne
             Christ
             our
             Lord
             and
             are
             rehearsed
             
             &
             acknowledged
             by
             the
             Euāgelists
             ,
             which
             very
             particulerly
             many
             ages
             before
             ,
             were
             foreseene
             and
             prophesyed
             .
          
           
             And
             first
             ,
             it
             is
             ●●●●nuated
             in
             diuers
             places
             of
             Scripture
             ,
             but
             especially
             in
             the
             3.
             of
             Baruch
             that
             God
             was
             to
             conuerse
             with
             men
             in
             an
             humane
             shape
             ;
             
               Hic
               est
               Deus
               noster
            
             &c.
             
             
               This
               is
               our
               Lord
               ,
               and
               there
               shal
               none
               other
               be
               compared
               vnto
               him
               ▪
               he
               hath
               found
               out
               the
               way
               of
               knowledge
               ,
               &
               hath
               giuen
               it
               vnto
               Iacob
               his
               seruant
               &
               to
               Israel
               his
               beloued
               ,
               afterwards
               he
               was
               seene
               vpō
               the
               earth
               and
               dwelt
               among
               men
            
             ;
             as
             also
             in
             the
             thirty
             fiue
             of
             Isay
             ,
             of
             which
             place
             see
             heereafter
             .
          
           
             2.
             
             That
             he
             was
             to
             be
             borne
             of
             a
             virgin
             ,
             appeareth
             in
             Isay
             c.
             7.
             
             
               Ecce
               virgo
               concipiet
            
             &c.
             
               Behold
               ▪
               a
               Virgin
               shal
               beare
               a
               sonne
               ,
               and
               she
               shal
               cal
               his
               ▪
               name
               Emanuel
               .
            
             By
             which
             name
             it
             is
             insinuated
             ,
             that
             he
             shal
             be
             both
             God
             and
             man
             ;
             for
             the
             word
             Emanuel
             signifyeth
             as
             much
             ,
             as
             
               nobiscum
               Deus
            
             ,
             or
             ,
             
               God
               with
               vs.
            
             
          
           
             3.
             
             That
             he
             was
             to
             be
             borne
             in
             Bethleē
             ,
             Micheas
             c.
             7.
             sayth
             :
             
               Et
               tu
               Bethleem
            
             &c.
             
             
               And
               thou
               Bethleem
               Ephrathah
               art
               litle
               to
               be
               among
               the
               thousands
               of
               Iuda
               ;
               yet
               out
               of
               thee
               shal
               come
               forth
               a
               Captaine
               that
               shal
               be
               the
               ruler
               in
               Israel
               ,
               whose
               goings
               forth
               haue
               been
               from
               the
               beginning
               and
               from
               euerlasting
               .
            
             In
             which
             wordes
             his
             diuinity
             is
             also
             implyed
             .
          
           
             4
             The
             time
             wherin
             he
             was
             to
             come
             ▪
             was
             foretold
             by
             Iacob
             in
             the
             49.
             of
             Genesis
             :
             Non
             
             
               auferetur
               sceptrum
            
             &c.
             
             
               The
               scepter
               shal
               not
               be
               taken
               from
               Iuda
            
             &c
             
               til
               he
               come
               who
               is
               to
               he
               sēt
               ,
               and
               he
               shal
               be
               the
               expectation
               of
               the
               Gentils
               .
            
             And
             more
             distinctly
             in
             Daniel
             c.
             9.
             of
             which
             place
             we
             shal
             hereafter
             speake
             .
          
           
             5.
             
             That
             he
             should
             haue
             a
             precursour
             ,
             who
             should
             prepare
             the
             mynds
             of
             the
             people
             to
             receaue
             him
             ,
             was
             prophesyed
             in
             the
             third
             of
             
               Malachy
               :
               Ecce
               ego
               m●●to
               Angelum
            
             &c.
             
             
               Behold
               I
               wil
               send
               my
               messenger
               ,
               &
               he
               shal
               prepare
               the
               way
               before
               me
               ,
               and
               the
               Lord
               whom
               you
               seeke
               shal
               speedily
               come
               to
               his
               temple
               ,
               the
               euen
               messēger
               of
               the
               Couenant
               ,
               whom
               you
               desire
               :
            
             which
             very
             text
             our
             Lord
             him selfe
             in
             Matth.
             11.
             and
             Luke
             7
             did
             teach
             to
             be
             vnderstood
             of
             S.
             
               Iohn
               Baptist
            
             the
             precursour
             .
             Againe
             his
             precursour
             is
             also
             foretold
             in
             the
             40
             ▪
             of
             Isay
             ;
             
               Vox
               clamantis
            
             &c
             
               a
               voyce
               cryeth
               in
               the
               wildernes
               ,
               prepare
               ye
               the
               way
               of
               our
               Lord
               ,
               make
               straight
               in
               the
               desert
               a
               path
               for
               our
               Lord
            
             Of
             which
             place
             see
             the
             third
             of
             Matthew
             ,
             as
             also
             the
             4.
             of
             Luke
             .
          
           
             6.
             
             The
             preaching
             of
             our
             Lord
             in
             Isay
             61.
             
             
               Spirit
               us
               Domini
               .
               &c
               The
               spirit
               of
               the
               Lord
               is
               vpon
               me
               ,
               therfore
               the
               Lord
               hath
               annointed
               me
               ,
               he
               hath
               sent
               me
               to
               preach
               good
               tydings
               to
               the
               poore
               ,
               to
               bynd
               vp
               the
               broken
               harted
               to
               preach
               liberty
               to
               the
               captiues
               ,
               and
               to
               them
               that
               are
               bound
               the
               opening
               of
               the
               prisō
               ,
               to
               preach
               the
               acceptable
               yeare
               of
               our
               Lord
               and
               the
               day
               of
               vengance
               of
               our
               God
               ,
               to
               comfort
               al
               that
               mourne
               .
            
             Which
             prophesy
             our
             Lord
             teacheth
             
             to
             be
             accōplished
             in
             himselfe
             ,
             in
             Luke
             c.
             4.
             
          
           
             7.
             
             Of
             the
             miracles
             of
             Christ
             in
             Isay
             35.
             
             
               Dicite
               pusillammes
               &c.
               Say
               vnto
               them
               that
               are
               fearfull
               bee
               you
               strong
               ,
               feare
               not
               behold
               our
               God
               cōmeth
               with
               vengeāce
               ,
               euen
               God
               wil
               come
               &
               saue
               you
               :
               then
               shal
               the
               eyes
               of
               the
               blynd
               be
               lightned
               ,
               and
               the
               ●ares
               of
               the
               deafe
               be
               opened
               ;
               then
               shal
               the
               lame
               man
               leape
               ,
               as
               a
               Hart
               ,
               and
               the
               ●u●●●
               mans
               tongue
               shal
               sing
               &c.
               
            
             Which
             wordes
             our
             Lord
             she
             weth
             also
             to
             be
             vnderstood
             of
             himself
             ,
             in
             Mathew
             c.
             11.
             
             Where
             he
             saith
             :
             
               Ite
               &
               renunciate
            
             &c.
             
             
               Goe
               &
               shew
               Iohn
               what
               thing●●●●
               haue
               heard
               and
               scene
               ,
               the
               blind
               receaue
               sigh●
               and
               he
               halt
               goe
               :
               the
               leapers
               are
               cleansed
               ,
               and
               the
               deafe
               heare
               ,
               the
               dead
               are
               raised
               vp
               ,
               and
               the
               poore
               receaue
               the
               Ghospell
               .
            
          
           
             8.
             
             The
             entrance
             of
             Christ
             in
             Ierusalem
             in
             Zachary
             c.
             9.
             
             
               Exulta
               satis
               fil●a
               Sion
               &c
               Reioyce
               greatly
               O
               daughter
               Sion
               shout
               for
               ●oy
               ,
               O
               daughter
               Ierusalem
               ;
               behold
               thy
               king
               cōmeth
               vnto
               thee
               he
               is
               iust
               poore
               and
               ryding
               vpon
               an
               Asse
               ,
               and
               vpon
               a
               colt
               the
               fol●
               of
               an
               asse
               ▪
            
             That
             this
             was
             fulfilled
             is
             euident
             ou●
             of
             Mathew
             c.
             21.
             
          
           
             9.
             
             The
             prodition
             &
             betraying
             by
             his
             own
             disciple
             ,
             in
             Psal
             .
             41.
             
             
               Etenim
               homo
               pacis
               &c.
               For
               the
               familiar
               friend
               whō
               I
               trusted
               which
               did
               ear
               of
               my
               bread
               ,
               hath
               lifted
               vp
               the
               heel
               against
               me
               .
            
             Which
             very
             place
             Christ
             himself
             did
             interprere
             in
             the
             23.
             of
             Iohn
             ,
             of
             Iudas
             who
             betrayed
             him
             .
          
           
           
             10.
             
             That
             he
             was
             to
             be
             sold
             for
             thirty
             pieces
             of
             siluer
             ,
             is
             in
             Zachary
             .
             11.
             
             
               Appēderunt
               mercedem
               &c.
               They
               weighed
               for
               my
               wages
               thirty
               pieces
               of
               siluer
               ,
               and
               the
               Lord
               said
               vnto
               me
               ,
               cast
               it
               vnto
               the
               potter
               ;
               a
               goodly
               price
               ,
               that
               I
               was
               valued
               at
               of
               them
               And
               I
               tooke
               the
               thirty
               pence
               of
               siluer
               ,
               &
               cast
               them
               to
               the
               potter
               in
               the
               house
               of
               the
               Lord.
            
             Heere
             it
             is
             clearly
             prophecyed
             ,
             that
             Christ
             should
             be
             valued
             at
             thirty
             pieces
             of
             siluer
             ;
             and
             that
             those
             thirty
             pieces
             were
             to
             be
             cast
             into
             the
             Tēple
             ,
             &
             that
             a
             field
             of
             an
             image-maker
             of
             earth
             ,
             or
             Potter
             was
             to
             be
             bought
             therwith
             .
             All
             which
             things
             we
             fynd
             to
             be
             fulfilled
             in
             Mathew
             27.
             
          
           
             11.
             
             
               The
               flight
               of
               his
               Disciples
            
             ,
             in
             Zachary
             ,
             13.
             
             
               Percutiam
               pastorem
               &c.
               I
               will
               smite
               the
               shee
               pheard
               ,
               &
               the
               sheep
               shal
               be
               scattered
               .
            
             Which
             place
             our
             Sauiour
             interpreted
             in
             the
             approach
             of
             his
             Passion
             .
             Mathew
             26.
             
          
           
             12.
             
             That
             he
             should
             suffer
             diuers
             kinds
             of
             paines
             and
             dolours
             by
             reasō
             of
             his
             stripes
             ,
             his
             Coronation
             ,
             and
             Crosse
             ,
             is
             in
             like
             maner
             foretold
             in
             Isay
             53.
             
             
               Non
               est
               species
               ei
               &c.
               He
               hath
               neither
               forme
               ,
               nor
               beauty
               ;
               and
               we
               saw
               him
               despised
               and
               reiected
               of
               men
               ▪
               he
               is
               a
               man
               ful
               of
               sorrowes
               ,
               &
               hath
               experience
               of
               infirmities
               &c.
               
            
          
           
             13.
             
             That
             he
             was
             to
             suffer
             for
             our
             sakes
             al
             these
             pressures
             and
             afflictions
             with
             wonderful
             modesty
             ,
             gentlenes
             and
             patience
             ,
             in
             Isay
             53.
             
             
               Vere
               lāguores
               nostros
               &c.
               
               Surely
               he
               hath
            
             
             
               borne
               our
               ●●●ies
               ,
               &
               hath
               caryed
               our
               sorrowes
               ,
               yet
               ●●●
               did
               iu●●
               him
               as
               plagued
               &
               smitten
               of
               God
               and
               humbled
               ●●●
               he
               was
               wounded
               for
               our
               transgressions
               he
               was
               broken
               for
               our
               iniquities
               ▪
               the
               chastisement
               of
               our
               peace
               was
               vpon
               him
               and
               with
               his
               stripes
               we
               are
               healed
               .
               Al
               we
               like
               sheepe
               haue
               gone
               astray
               ,
               we
               haue
               turned
               euery
               one
               to
               his
               owne
               way
               and
               the
               Lord
               hath
               laid
               vpon
               him
               the
               iniquity
               of
               vs
               al.
               He
               was
               oppressed
               ,
               he
               was
               afflicted
               yet
               ▪
               did
               he
               not
               opē
               his
               mouth
               ●●
               is
               brought
               as
               a
               sheep
               to
               the
               slaughter
               ,
               and
               as
               a
               sheepe
               before
               the
               shearer
               is
               dumbe
               ,
               so
               he
               opeeed
               not
               his
               mouth
               &c.
               
            
             Al
             which
             particulers
             ,
             that
             they
             were
             most
             euidently
             fulfilled
             in
             Christ
             ,
             appeareth
             out
             of
             the
             Euangelists
             .
          
           
             14.
             
             His
             Crucifixiō
             is
             recorded
             in
             Psalm
             22.
             
             
               Foderun
               manus
               &c
               They
               pierced
               my
               hands
               and
               my
               feet
               &c.
               
            
             The
             same
             was
             prefigured
             in
             the
             b●asen
             serpent
             being
             hanged
             a
             height
             at
             the
             beholding
             wherof
             al
             such
             as
             were
             bittē
             by
             serpents
             were
             cured
             .
             Numer
             .
             21.
             as
             our
             Lord
             himselfe
             declareth
             ,
             Iohn
             .
             3.
             
          
           
             15.
             
             That
             the
             was
             crucifyed
             betweene
             two
             theeues
             ,
             and
             that
             he
             was
             to
             pray
             to
             his
             Father
             for
             his
             persecutours
             ,
             is
             foretold
             in
             Isay
             .
             53.
             
             
               Ideo
               dispertiam
               &c.
               Therfore
            
             I
             
               wil
               giue
               him
               a
               portion
               with
               the
               great
               ,
               and
               he
               shall
               deuide
               the
               spoile
               with
               the
               strong
               ,
               because
               he
               hath
               powred
               out
               his
               soule
               vnto
               death
               ;
               and
               he
               was
               coūted
               with
               the
               transgressours
               ,
               and
               he
               bare
               the
               sinnes
               of
               many
               ,
               and
               prayed
               for
               his
               trespassers
               .
            
          
           
           
             16.
             
             The
             irisions
             &
             blasphemyes
             of
             the
             Iewes
             against
             Christ
             hanging
             vpon
             the
             Crosse
             ,
             in
             Psalm
             .
             21.
             
             
               Ego
               sum
               vermis
               &c.
               
               I
               am
               a
               worme
               ,
               and
               not
               a
               man
               ,
               a
               shame
               of
               men
               ,
               &
               contempt
               of
               the
               people
               .
               All
               they
               that
               see
               me
               ,
               haue
               me
               in
               d●rision
               ,
               &
               make
               a
               mowe
               ,
               and
               nod
               the
               head
               saying
               he
               trusted
               in
               the
               Lord
               ,
               let
               him
               deliuer
               him
               ,
               let
               him
               saue
               him
               ,
               seeing
               he
               loued
               him
               .
            
             Where
             we
             find
             almost
             the
             same
             words
             in
             part
             ,
             in
             Mathew
             27.
             
          
           
             17.
             
             The
             diuision
             of
             his
             garments
             and
             casting
             lots
             for
             the
             same
             .
             in
             psalm
             .
             21.
             
             Diuiserunt
             &c.
             
               They
               parted
               my
               garments
               amōg
               them
               ,
               &
               did
               cast
               lots
               vpon
               my
               vesture
               .
            
             For
             ,
             one
             vestmēt
             they
             diuided
             into
             foure
             parts
             ;
             &
             for
             the
             other
             (
             because
             it
             was
             not
             to
             be
             deuided
             )
             they
             did
             cast
             lots
             .
             Iohn
             .
             19.
             
          
           
             18.
             
             That
             being
             vpō
             the
             Crosse
             ,
             he
             drūke
             gall
             and
             vinegar
             ,
             psalm
             .
             68.
             
             
               Dederūt
               in
               escam
            
             &c.
             
             
               They
               gaue
               me
               gall
               in
               my
               meat
               ,
               &
               in
               my
               thirst
               they
               gaue
               me
               vinegar
               to
               drinke
               .
            
          
           
             19.
             
             That
             his
             bones
             were
             not
             to
             be
             broken
             .
             Exod.
             12.
             and
             Num.
             9.
             
             
               Os
               illius
            
             &c.
             
               You
               shal
               not
               breake
               a
               bone
               thereof
               .
            
             That
             his
             syde
             was
             to
             be
             thrust
             through
             with
             a
             speare
             appeareth
             in
             Zachary
             12.
             
             
               Aspiciunt
               &c.
               They
               shal
               looke
               vpon
               me
               ,
               whome
               they
               haue
               pierced
               ,
            
             both
             which
             places
             are
             expounded
             of
             Christ
             by
             S.
             Iohn
             the
             Euangelist
             .
             c.
             19.
             
          
           
             20.
             
             His
             Resurrection
             is
             prophesyed
             in
             
             Psal
             .
             15.
             
             
               Non
               derelinques
               animā
            
             &c.
             
               Thou
               wilt
               not
               leaue
               my
               soule
               in
               hel
               ,
               neither
               wilt
               thou
               suffer
               thine
               holy
               one
               to
               see
               corruption
               .
            
             &c.
             which
             passage
             of
             Scripture
             S.
             Peter
             (
             instantly
             after
             he
             had
             receaued
             the
             holy
             Ghost
             ,
             and
             of
             a
             rude
             &
             ignorāt
             fisher
             ,
             became
             a
             most
             wise
             Doctour
             of
             the
             whole
             world
             )
             interpreted
             of
             the
             Resurrection
             of
             our
             Lord.
             Act.
             2.
             
          
           
             21.
             
             That
             he
             was
             to
             rise
             from
             death
             the
             third
             day
             ,
             Osee
             .
             c.
             6
             
               Viuificabis
               nos
               &c.
               
               After
               two
               daies
               will
               be
               reuiue
               vs
               ,
               and
               the
               third
               day
               wil
               be
               raise
               vs
               vp
               ,
               and
               we
               shall
               liue
               in
               his
               sight
               .
            
             Of
             which
             verity
             Ionas
             ,
             who
             was
             three
             dayes
             in
             the
             whales
             belly
             ,
             &
             the
             third
             day
             came
             out
             aliue
             ,
             Ionas
             c.
             2.
             was
             (
             according
             to
             our
             Sauiours
             explication
             )
             a
             type
             and
             figure
             .
          
           
             22.
             
             His
             Ascension
             into
             heauen
             in
             Psal
             .
             14.
             
             
               Aperite
               &c.
               Lift
               vp
               your
               heads
               you
               gates
               ,
               and
               be
               you
               lifted
               vp
               you
               euerlasting
               doores
               ,
               &
               the
               King
               of
               glory
               shall
               come
               in
               .
            
             And
             Psal
             .
             67.
             
             
               Ascendisti
               &c.
               
               Thou
               art
               gone
               on
               high
               ,
               thou
               hast
               led
               captiuity
               captiue
               ,
               and
               receaued
               guifts
               for
               men
               .
            
             Which
             place
             in
             the
             fourth
             to
             the
             Ephesians
             ,
             the
             Apostle
             doth
             thus
             interprete
             .
          
           
             23.
             
             The
             sending
             of
             the
             holy
             Ghost
             in
             Ioel.
             2.
             
             
               Effundam
               Spirtum
               meum
            
             &c.
             
               I
               wil
               power
               out
               my
               spirit
               vpon
               al
               flesh
               ,
               and
               your
               sonnes
               ,
               &
               your
               daughters
               shal
               prophesy
               ,
               your
               old
               men
               shal
               dreame
               dreames
               ,
               and
               your
               young
               men
               shal
               see
               visions
               :
            
             Which
             prophesy
             was
             fulfilled
             in
             
             the
             second
             of
             the
             Acts
             ,
             eue
             according
             to
             the
             exposition
             of
             S.
             Peter
             .
          
           
             24.
             
             The
             destruction
             of
             the
             Iewes
             for
             the
             death
             of
             Christ
             ,
             was
             prophesyed
             in
             Psalm
             .
             69.
             
             
               Fiat
               mensa
            
             &c.
             
             Let
             
               their
               table
               be
               a
               snare
               before
               thē
               &
               their
               prosperity
               their
               ruine
               ,
               Let
               their
               eyes
               be
               blinded
               ,
               that
               they
               see
               not
               .
               and
               make
               their
               loynes
               alwaies
               to
               tremble
               .
               powre
               out
               thine
               anger
               vpon
               them
               ,
               and
               let
               thy
               wrathful
               displeasure
               take
               them
               ●et
               their
               inhabitans
               be
               voyd
               ,
               &
               let
               no●e
               dwel
               in
               their
               ●ents
               ;
               for
               they
               persecuted
               him
               whom
               thou
               hast
               smitten
               &c.
               
            
          
           
             25.
             
             The
             tyme
             wherin
             al
             these
             things
             are
             to
             happen
             is
             exactly
             described
             by
             Daniel
             being
             taught
             herein
             by
             an
             Euāgelical
             reuelation
             ,
             for
             thus
             the
             Angel
             speaketh
             c.
             9.
             
             
               Tu
               animaduer●e
               sermonem
               &c.
               
               Vnaerstand
               the
               matter
               ,
               and
               consider
               the
               vision
               :
               Seauenty
               weekes
               are
               determined
               vpon
               the
               people
               &
               vpon
               thine
               holy
               Citty
               ,
               to
               finish
               the
               wickednes
               ,
               and
               to
               seale
               vp
               the
               v●sion
               and
               prophesy
               ,
               and
               to
               annoynt
               the
               most
               holy
               .
            
             The
             s●●●●e
             of
             which
             place
             is
             ,
             that
             God
             appointed
             the
             space
             of
             490.
             yeares
             (
             for
             so
             many
             yeares
             do
             seauenty
             Hebdomadaes
             ,
             or
             weekes
             of
             yeares
             containe
             )
             within
             which
             compas●e
             of
             tyme
             (
             to
             wit
             towards
             the
             end
             therof
             )
             the
             Messias
             was
             to
             come
             ,
             who
             being
             the
             authour
             of
             al
             holines
             ,
             shal
             blot
             away
             the
             sinne
             of
             mankind
             ;
             shal
             recōcile
             man
             to
             God
             ;
             shal
             bring
             into
             the
             world
             eternal
             iustice
             ;
             &
             
             at
             whose
             comming
             the
             visions
             &
             predictios
             of
             the
             Prophets
             shal
             be
             fulfilled
             .
             And
             then
             he
             declareth
             ,
             where
             these
             Hebdomadaes
             are
             to
             begin
             ,
             and
             where
             to
             end
             .
             
               Scito
               ergo
               &
               animaduerte
               ab
               exitu
               sermonis
               &c.
               
               Know
               therfore
               and
               vnderstand
               ,
               that
               from
               the
               going
               forth
               of
               the
               commandement
               ,
               and
               to
               build
               Ierusalem
               againe
               ,
               vnto
               the
               Messias
               the
               prince
               ,
               shal
               be
               seauen
               weeks
               ,
               and
               threescore
               ,
               and
               two
               weekes
               ,
            
             and
             that
             is
             69.
             weekes
             ,
             or
             483.
             yeares
             .
          
           
             Now
             this
             
               Exitus
               sermonis
            
             (
             that
             is
             the
             fulfilling
             of
             the
             kings
             cōmandement
             touching
             the
             building
             of
             Ierusalem
             ,
             to
             wit
             ,
             when
             the
             Citty
             was
             finished
             &
             dedicated
             ,
             as
             the
             learned
             do
             interprete
             and
             proue
             )
             is
             made
             in
             the
             23.
             yeare
             of
             Artaxerxes
             ,
             or
             as
             Iosephus
             wryteth
             in
             his
             11.
             
             Booke
             of
             Antiquities
             c.
             5.
             in
             the
             28.
             yeare
             ,
             reckoning
             frō
             the
             beginning
             of
             the
             reigne
             of
             Xerxes
             ;
             that
             is
             ,
             in
             the
             third
             yeare
             of
             the
             80.
             
             Olimpiade
             ,
             which
             was
             the
             seauenth
             yeare
             of
             Artaxerxes
             then
             gouerning
             priuately
             .
             Furthermore
             from
             the
             third
             yeare
             of
             the
             80.
             
             Olimpiade
             to
             the
             baptisme
             of
             Christ
             ,
             when
             Christ
             was
             declared
             by
             his
             Father
             to
             be
             
               Dux
               Populi
            
             ,
             and
             that
             he
             begun
             so
             to
             shew
             himselfe
             in
             doctrine
             &
             miracles
             ,
             are
             precisely
             483.
             yeares
             .
             
             And
             where
             in
             the
             same
             chapter
             it
             is
             said
             ;
             1
             
               And
               the
               street
               shall
               be
               built
               againe
               ,
               and
               the
               wall
               in
               a
               troublesome
               tyme.
            
             This
             was
             often
             attempted
             ,
             
             but
             〈◊〉
             〈◊〉
             ,
             &
             at
             the
             last
             perfected
             ;
             from
             the
             twentith
             yeare
             of
             Artaxerxes
             ,
             til
             the
             23.
             yeare
             ▪
             being
             in
             ●●e
             80.
             
             Olimpiade
             :
             And
             (
             2
             )
             
               after
               threscore
            
             &
             
               two
               weeks
            
             (
             which
             sh●●●odow
             after
             the
             seauen
             first
             weekes
             )
             
               the
               Mess●●s
               shal
               be
               slaine
            
             ;
             that
             is
             ,
             after
             483.
             yeares
             or
             ●●●●e
             70.
             weeke
             :
             
               And
               it
               shal
               not
               be
               his
               people
               which
               shal
               deny
               him
            
             &c.
             that
             is
             ,
             the
             people
             of
             the
             Iewes
             shal
             not
             be
             accoūted
             any
             longer
             as
             the
             people
             of
             God.
             (
             3
             )
             
               And
               the
               prince
               shal
               come
               ,
               and
               shal
               destroy
               the
               ●i●y
               and
               the
               sanctuary
               &c.
            
             that
             is
             ,
             the
             Roman
             army
             with
             Titus
             and
             V●spasian
             .
             (
             4
             )
             
               And
               the
               end
               therof
               shal
               be
               with
               a
               ●lo●d
               and
               vnto
               the
               end
               of
               the
               battel
               it
               shal
               be
               destrored
               by
               desolations
               &c.
               
            
             To
             wit
             ,
             which
             God
             〈◊〉
             and
             foretold
             .
             (
             5
             )
             
               And
               he
               shal
               cōfirme
               the
               couenānt
               with
               many
               in
               one
               weeke
            
             ;
             that
             is
             ,
             Christ
             being
             the
             captaine
             shal
             confirme
             his
             Euangelical
             law
             by
             many
             miracles
             and
             many
             wayes
             in
             the
             last
             week
             (
             to
             wit
             the
             70.
             
             Weeke
             )
             for
             Christ
             after
             his
             baptisme
             preched
             three
             yeares
             and
             some
             months
             .
             (
             6
             )
             
               And
               in
               the
               weeke
               ,
               he
               shal
               cause
               the
               sacrifice
               &
               the
               oblation
               to
               cease
               &c.
               
            
             For
             Christ
             suffering
             death
             in
             the
             m●●dest
             of
             the
             last
             wèeke
             ,
             the
             reason
             of
             al
             the
             old
             sacrifices
             shal
             cease
             ,
             which
             were
             instituted
             to
             prefigure
             the
             sacrifice
             of
             the
             Cro●●e
             .
             (
             7
             )
             
               And
               there
               shal
               be
               in
               the
               Temple
               the
               ab●ominatiō
               of
               desolation
            
             &c.
             
             In
             which
             wordes
             is
             m●nuated
             the
             detestable
             faction
             of
             the
             
             Zelotyts
             ,
             which
             was
             the
             cause
             of
             the
             whole
             desolation
             &
             ouerthrow
             ,
             as
             ●os●phus
             sheweth
             ,
             Lib.
             6.
             
               de
               bello
               ●udaic
               ▪
               cap.
            
             16.
             &c.
             
             4.
             l
             7.
             
             Or
             otherwise
             ,
             it
             is
             signified
             hereby
             ,
             that
             the
             army
             of
             the
             Gentils
             causing
             the
             desolation
             ,
             &
             vastity
             ,
             shal
             not
             only
             pos●es●e
             &
             destroy
             the
             citty
             ,
             but
             also
             the
             T●ple
             .
             (
             8
             )
             
               And
               the
               desotion
               shal
               continue
               vntil
               the
               consumation
               and
               end
               of
               the
               world
            
             &c.
             
             Al
             which
             things
             (
             the
             last
             only
             excepted
             )
             we
             see
             fulfilled
             ;
             and
             therfore
             we
             are
             not
             to
             doubt
             ,
             but
             this
             last
             also
             shal
             be
             performed
             ▪
             seeing
             that
             the
             desolation
             &
             dispersion
             of
             the
             fewes
             haue
             already
             cōtinued
             almost
             16.
             ages
             .
          
           
             26.
             
             The
             conuersion
             of
             the
             Gentils
             to
             the
             faith
             of
             Christ
             is
             prophesyed
             in
             Gen●●
             .
             18.
             
             
               In
               semine
               tuo
            
             &c.
             
               In
               thy
               seed
               all
               nations
               shall
               be
               blessed
               ▪
            
             And
             in
             Psal
             .
             22.
             
             Reminiscetur
             &c.
             
               Al
               the
               ends
               of
               the
               world
               shal
               remember
               ,
               and
               turne
               to
               the
               Lord
               ,
               and
               al
               the
               kinreds
               of
               the
               nations
               shall
               worship
               before
               thee
               ,
               for
               the
               kingdome
               is
               the
               Lords
               ,
               and
               he
               ruleth
               ouer
               nations
               ▪
            
             &c.
             
             The
             same
             is
             prophesyed
             also
             in
             Isay
             ▪
             49.
             
             
               Parum
               est
            
             &c.
             
               It
               is
               a
               smal
               thing
               ▪
               that
               thou
               shouldest
               be
               my
               seruant
               to
               raise
               vp
               the
               tribes
               of
               Iacob
               ,
               and
               to
               restore
               the
               desolatiōs
               of
               Israel
               ,
               I
               wil
               giue
               thee
               for
               a
               light
               of
               the
               Gentils
               ,
               that
               thou
               maist
               be
               my
               health
               vnto
               the
               end
               of
               the
               world
               .
            
             And
             in
             c.
             66.
             
             
               I
               will
               send
               those
               ,
               that
               haue
               escaped
               of
               them
               ,
               vnto
               the
               nations
               of
               Affricke
               ,
               Lydia
               ,
               Italy
               ,
               and
               Greece
               ,
               and
               vnto
               the
            
             
             
               Isles
               a
               far
               of
               ,
               that
               haue
               not
               heard
               my
               fame
               ,
               nor
               haue
               seene
               my
               glory
               ;
               and
               they
               shall
               declare
               my
               glory
               among
               the
               Gentils
               ,
               and
               from
               all
               nations
               they
               shall
               bring
               an
               offering
               vnto
               God.
               
            
          
           
             These
             and
             many
             other
             were
             foretold
             of
             our
             Lord
             by
             the
             Prophets
             many
             yeares
             before
             his
             incarnation
             ,
             which
             we
             fynd
             to
             be
             already
             accomplished
             .
             But
             our
             Lord
             himselfe
             ,
             as
             prescious
             ,
             and
             foreknowing
             of
             all
             things
             ,
             deliuered
             also
             wonderfull
             predictions
             ,
             in
             which
             he
             manifested
             his
             diuinity
             ,
             of
             which
             I
             will
             relate
             some
             .
             For
             he
             foretold
             most
             particularly
             ,
             and
             in
             order
             all
             the
             seuerall
             passages
             of
             his
             Passion
             ;
             as
             in
             Matth.
             20.
             
             
               Ecce
               Ascendimus
               &c.
               Behold
               we
               goe
               vp
               to
               Ierusalem
               ,
               and
               the
               sonne
               of
               man
               shal
               be
               deliuered
               vnto
               the
               chiefe
               Priests
               ,
               and
               vnto
               the
               Scribes
               ;
               and
               they
               shall
               condemne
               him
               vnto
               death
               ,
               and
               shall
               deliuer
               him
               vnto
               the
               Gentils
               to
               be
               mocked
               ,
               and
               to
               be
               scourged
               ,
               and
               the
               third
               day
               he
               shall
               rise
               againe
               .
            
             Which
             is
             oftē
             els
             where
             insinuated
             in
             Math.
             c.
             16.
             17.
             and
             26.
             
             Marke
             .
             9.
             
             Luke
             .
             10.
             
             Iohn
             .
             3.
             
          
           
             2.
             
             The
             abnegation
             and
             denyall
             of
             Peter
             ,
             in
             Marke
             14.
             
             For
             thus
             saith
             our
             Lord
             to
             him
             .
             
               Amen
               dico
               ti●i
               &c.
               
               Amen
               I
               say
               vnto
               thee
               ,
               this
               day
               ,
               euen
               in
               this
               night
               ,
               before
               the
               Cock
               crow
               twace
               ,
               thou
               shalt
               deny
               me
               thrice
               .
            
             Doubtlesly
             this
             so
             particular
             and
             precise
             a
             prediction
             was
             most
             strange
             ,
             especially
             seing
             that
             at
             
             the
             speaking
             of
             these
             words
             Peter
             seemed
             most
             constant
             and
             firme
             ,
             and
             that
             the
             tyme
             of
             this
             euen
             was
             so
             short
             ,
             and
             that
             his
             premonition
             might
             haue
             bene
             a
             sufficient
             forewarning
             vnto
             Peter
             .
             From
             which
             former
             words
             of
             Christ
             ,
             we
             may
             not
             only
             gather
             ,
             that
             he
             knew
             this
             thing
             so
             to
             come
             to
             passe
             ,
             but
             also
             knew
             ,
             that
             telling
             Peter
             afore
             hand
             of
             it
             ,
             should
             not
             in
             any
             sort
             hinder
             &
             preuent
             the
             euent
             .
          
           
             3.
             
             His
             prodition
             or
             betraying
             of
             Iudas
             ,
             and
             the
             flight
             of
             his
             disciples
             in
             Math.
             26.
             
             Marke
             14.
             
             Luke
             22.
             
             Iohn
             .
             13.
             
          
           
             4.
             
             The
             meeting
             of
             the
             man
             carrying
             a
             vessell
             of
             water
             was
             prophecyed
             ,
             in
             Marke
             14.
             and
             Luke
             22.
             
             
               Mittit
               duos
               &c.
               He
               sent
               two
               of
               his
               d●s●●ples
               and
               sa●d
               vnto
               them
               .
               Goe
               into
               the
               〈◊〉
               ,
               and
               ibere
               shall
               a
               man
               mee
               ●e
               you
               bearing
               a
               pitcher
               of
               water
               ▪
               Follow
               him
               ,
               and
               whither
               soeuer
               he
               goeth●m
               say
               to
               the
               Maister
               of
               the
               house
               :
               Our
               maister
               saith
               :
               where
               is
               the
               resectory
               ,
               where
               I
               shal
               eate
               the
               Pasche
               with
               my
               disciples
               ?
               And
               he
               shal
               shew
               you
               a
               great
               chamber
               adorned
               ,
               there
               prepare
               for
               vs.
               So
               his
               disciples
               went
               forth
               ,
               and
               came
               to
               the
               citty
               ,
               and
               found
               as
               he
               had
               said
               vnto
               them
               .
            
          
           
             5.
             
             The
             like
             prediction
             of
             the
             ●oale
             of
             the
             Asse
             is
             in
             Luke
             19.
             and
             Math.
             12.
             touching
             the
             coyne
             of
             siluer
             in
             the
             mouth
             of
             the
             fish
             ▪
             which
             was
             first
             to
             be
             taken
             ,
             we
             haue
             it
             foretold
             in
             Math.
             17.
             
             
               Vt
               autem
               non
               scandalizemus
            
             
             
               eos
               &c.
               And
               that
               we
               may
               not
               scandalize
               them
               ,
               goe
               to
               the
               sea
               ,
               and
               cast
               in
               a
               hooke
               ,
               and
               take
               the
               first
               fish
               that
               commeth
               vp
               ;
               and
               when
               thou
               hast
               opened
               his
               mouth
               ,
               thou
               shalt
               fynd
               a
               peece
               of
               twenty
               pence
               ;
               that
               take
               ,
               and
               giue
               it
               to
               them
               for
               me
               ,
               and
               thee
               .
            
             In
             which
             words
             he
             sheweth
             himselfe
             not
             only
             to
             foreknow
             things
             to
             come
             ,
             but
             also
             to
             be
             the
             Lord
             both
             of
             the
             sea
             and
             fishes
             ,
             as
             hauing
             in
             his
             power
             all
             things
             ,
             though
             they
             be
             absent
             &
             far
             distant
             from
             him
             .
          
           
             6.
             
             Lastly
             ,
             touching
             the
             euersion
             and
             finall
             destruction
             of
             the
             Iewes
             ,
             we
             read
             it
             foreshewed
             in
             Math.
             c.
             24.
             
             
               Videtis
               haec
               omnia
               ?
               Do
               you
               see
               all
               these
               things
               ?
               Amen
               I
               say
               vnto
               you
               ;
               there
               shall
               not
               be
               ●eere
               left
               a
               stone
               vpon
               a
               stone
               ,
               which
               shall
               not
               be
               destroyed
               .
            
             As
             also
             in
             Luke
             c.
             19.
             
             
               Videns
               ciuit
               at●m
               fleuit
               &c.
               He
               beheld
               the
               Citty
               ,
               and
               wept
               vpon
               it
               ,
               saying
               :
               Because
               if
               thou
               hadst
               knowne
               ,
               and
               that
               in
               this
               thy
               day
               ,
               the
               things
               which
               appertaine
               to
               thy
               peace
               ;
               but
               now
               are
               they
               hid
               from
               thine
               eyes
               ;
               for
               the
               daies
               shall
               come
               vpon
               thee
               ,
               that
               thine
               enemies
               shall
               compasse
               thee
               with
               a
               tr●●●h
               ,
               and
               enclose
               thee
               about
               ,
               and
               straiten
               thee
               on
               euery
               side
               ,
               and
               ●all
               beat
               thee
               flat
               to
               the
               groūd
               ,
               and
               thy
               children
               which
               are
               in
               thee
               ;
               and
               they
               shall
               not
               leaue
               in
               thee
               a
               stone
               vpon
               a
               stone
               ,
               because
               thou
               hast
               not
               knowne
               the
               tyme
               of
               thy
               visitation
               .
            
             The
             same
             matter
             is
             also
             related
             ,
             as
             prophecyed
             by
             Christ
             in
             21.
             of
             Luke
             .
             
               Cùm
               videritis
               circumdari
            
             
             
               &c.
               When
               you
               shall
               see
               Ierusalem
               compassed
               about
               with
               an
               army
               ,
               then
               know
               that
               the
               desolation
               thereof
               is
               at
               hand
               .
               Then
               let
               them
               which
               are
               in
               Iudaea
               ,
               flie
               to
               the
               mountaines
               ;
               and
               let
               them
               which
               are
               in
               the
               middest
               thereof
               ,
               depart
               out
               ,
               and
               let
               not
               them
               ,
               which
               are
               in
               the
               Country
               enter
               into
               it
               ▪
               for
               these
               are
               the
               daies
               of
               vengeance
               ,
               that
               all
               things
               may
               be
               fulfilled
               ,
               that
               are
               written
               &c.
               they
               shall
               fall
               by
               the
               edge
               of
               the
               sword
               ,
               and
               shal
               be
               led
               captiue
               into
               all
               nations
            
             &c.
             
             All
             which
             ,
             that
             it
             is
             already
             accomplished
             ,
             is
             euidēt
             out
             of
             the
             history
             of
             Iosephus
             the
             Iew.
             I
             omit
             many
             other
             predictious
             of
             our
             Lord
             ,
             as
             of
             the
             preaching
             and
             miracles
             of
             the
             Apostles
             ,
             of
             their
             persecution
             ,
             of
             the
             crucifixion
             of
             Peter
             ,
             of
             the
             stay
             of
             Iohn
             ,
             of
             the
             conuersions
             of
             the
             Gentils
             ,
             of
             the
             preaching
             of
             the
             Gospell
             throughout
             the
             whole
             earth
             ,
             of
             the
             continuance
             of
             the
             Church
             till
             the
             end
             of
             the
             world
             ,
             and
             the
             like
             .
             I
             omit
             in
             like
             sort
             the
             innumerable
             predictiōs
             of
             al
             the
             holy
             men
             ,
             which
             haue
             liued
             in
             the
             ages
             since
             Christ
             ,
             &
             being
             assisted
             with
             the
             holy
             Ghost
             ,
             haue
             foretold
             future
             euents
             ,
             and
             haue
             reuealed
             many
             matters
             kept
             afore
             in
             great
             secret
             .
          
           
             Now
             out
             of
             all
             these
             things
             ,
             which
             are
             here
             said
             ,
             we
             may
             gather
             three
             poynts
             ,
             as
             most
             true
             and
             infallible
             .
             First
             ,
             that
             there
             is
             a
             
               diuyne
               Power
            
             ,
             who
             is
             priuy
             to
             all
             future
             euents
             ,
             and
             to
             the
             secretest
             things
             that
             are
             ,
             
             and
             by
             whome
             all
             humane
             matters
             are
             gouerned
             ;
             and
             that
             he
             reuealeth
             to
             diuers
             of
             such
             ,
             which
             truly
             serue
             and
             worship
             him
             ,
             those
             future
             euents
             ,
             whereof
             there
             are
             no
             determinate
             causes
             .
             Secondly
             ,
             that
             Christ
             is
             the
             true
             and
             only
             
               Sauiour
               of
               the
               world
            
             ;
             since
             all
             his
             actions
             and
             doings
             were
             foretold
             by
             his
             Prophets
             so
             many
             ages
             before
             ,
             and
             since
             himselfe
             was
             so
             eminent
             and
             admirable
             for
             his
             birth
             ,
             works
             ,
             predictions
             ,
             doctrine
             ,
             life
             ,
             end
             ,
             and
             resurrection
             Thirdly
             ,
             that
             the
             faith
             of
             Christ
             is
             necessary
             to
             saluation
             ;
             for
             no
             man
             can
             with
             any
             shew
             of
             reason
             call
             these
             three
             poynts
             into
             question
             ,
             who
             hath
             with
             iudgment
             and
             maturity
             of
             discourse
             expended
             and
             waighed
             the
             forerehearsed
             predictions
             ,
             and
             Prophesyes
             .
          
        
         
           
             THE
             ELEAVENTH
             REASON
             ,
             TAKEN
             from
             the
             being
             of
             Spirits
             .
             
               CHAP.
               XIII
            
             .
          
           
             IT
             is
             euident
             euen
             by
             infinite
             example
             and
             long
             experience
             ,
             that
             there
             are
             
               Spirits
               ▪
            
             that
             is
             ,
             certaine
             inuisible
             substances
             indued
             with
             an
             vnderstanding
             ,
             and
             penetrating
             all
             things
             through
             their
             subtility
             of
             nature
             ,
             and
             which
             do
             far
             transcend
             ,
             and
             exceed
             all
             humane
             power
             ,
             wisedome
             ,
             and
             industry
             .
          
           
           
             This
             is
             manifest
             ,
             first
             from
             Oracles
             and
             answeres
             ,
             which
             were
             accustomed
             to
             be
             giuen
             by
             Idols
             in
             all
             countryes
             ,
             to
             such
             as
             came
             to
             take
             counsell
             from
             them
             .
             For
             those
             statuaes
             or
             images
             (
             wanting
             altogether
             life
             and
             sense
             )
             could
             not
             returne
             any
             answere
             ,
             but
             it
             was
             spirits
             or
             deuils
             entring
             into
             the
             said
             statuaes
             ,
             which
             so
             answered
             .
             In
             some
             places
             these
             answeres
             were
             giuē
             by
             Idolatrous
             Pri●st●
             ;
             who
             with
             certaine
             Ceremonies
             ●●alling
             vpō
             the
             Diuel
             ,
             were
             so
             possessed
             by
             them
             ,
             as
             if
             they
             had
             been
             stirred
             vp
             by
             some
             diuine
             power
             ;
             these
             powred
             out
             Oracles
             and
             answeres
             ,
             the
             Diuel
             speaking
             through
             their
             mouths
             ,
             or
             belly
             ,
             or
             Nauill
             ,
             or
             some
             other
             part
             of
             their
             body
             .
             Herupon
             some
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ventriloqui
             ;
             to
             wit
             ,
             
               speaking
               through
               their
               belly
            
             .
             These
             things
             may
             not
             only
             be
             proued
             from
             the
             sacred
             Scripture
             ,
             but
             also
             from
             prophane
             history
             :
             for
             the
             Oracle
             of
             
               Apollo
               at
               Delphos
            
             ,
             and
             of
             Iupiter
             of
             Ammon
             ,
             and
             diuers
             others
             were
             most
             famous
             for
             many
             ages
             .
             The
             Diuels
             (
             seconded
             by
             this
             imposture
             and
             deceit
             )
             did
             propagate
             and
             spread
             Idolatry
             ,
             procuring
             themselues
             by
             this
             meanes
             to
             be
             worshiped
             as
             Gods
             ,
             or
             diuyne
             powers
             in
             their
             images
             throughout
             the
             whole
             world
             ,
             for
             diuers
             ages
             together
             .
             And
             euen
             at
             this
             day
             they
             are
             so
             honoured
             in
             
               India
               ,
               China
               ,
               Iapon
               ,
               Ta●tarr
               ,
            
             
             
               Brasil
               ,
               Perù
            
             ,
             &
             seuerall
             other
             countries
             .
             So
             as
             we
             see
             ,
             it
             was
             truly
             said
             of
             the
             Prophet
             Psalm
             .
             95
             
               Quoniam
               omnes
               dij
               &c.
               For
               al
               the
               Gods
               of
               the
               Gentils
               are
               Idols
               ,
               but
               the
               Lord
               made
               the
               heauens
               .
               Secondly
               ,
            
             the
             same
             is
             made
             demonstrable
             from
             the
             doctrine
             and
             practise
             of
             Nigromanticks
             ,
             and
             Magi
             ,
             or
             Wisards
             ,
             which
             are
             found
             in
             all
             places
             For
             these
             through
             certaine
             ceremonies
             and
             verses
             are
             able
             to
             call
             vp
             the
             Diuels
             ,
             &
             do
             cause
             ,
             that
             they
             not
             only
             shew
             strange
             effects
             (
             which
             necessarily
             imply
             their
             presence
             )
             but
             also
             make
             them
             to
             appeare
             in
             a
             visible
             forme
             ,
             and
             to
             conuerse
             familiarly
             and
             talke
             with
             men
             .
             The
             forme
             of
             this
             raising
             vp
             of
             spirits
             is
             described
             by
             (
             1
             )
             Homer
             ,
             where
             Vlisses
             calleth
             vp
             Tiresias
             ,
             and
             the
             spirits
             of
             Orcus
             ,
             questioning
             of
             them
             touching
             his
             returne
             .
             The
             like
             Negromantical
             euocatiō
             to
             be
             made
             by
             Scipio
             ,
             is
             read
             in
             Siluius
             ,
             by
             Tiresias
             in
             Statius
             ,
             by
             Oeson
             in
             Flaccus
             ,
             by
             Canidia
             in
             Horace
             ,
             &
             by
             Ericthon
             in
             Lucane
             :
             from
             all
             which
             it
             is
             most
             cleare
             ,
             that
             this
             thing
             was
             much
             vsed
             in
             those
             former
             times
             ;
             yea
             that
             it
             is
             most
             ancyent
             ,
             appeareth
             from
             Gods
             sacred
             writ
             ,
             which
             speaketh
             of
             the
             Wisemē
             (
             2
             )
             of
             Pharao
             .
             and
             of
             the
             Pythonissa
             ;
             and
             the
             same
             is
             made
             most
             plaine
             euen
             in
             this
             our
             age
             (
             I
             meane
             touching
             the
             commerse
             ,
             association
             ,
             and
             confederacy
             of
             sorcerers
             and
             witches
             with
             
             the
             Diue●l
             )
             〈◊〉
             the
             iudiciall
             censures
             against
             such
             persons
             ,
             and
             the
             great
             and
             daily
             experience
             had
             herein
             .
             Thirdly
             this
             verity
             is
             further
             confirmed
             by
             those
             ,
             which
             are
             obsessed
             ,
             which
             are
             called
             Energument
             :
             for
             two
             things
             appeareth
             in
             them
             ,
             which
             are
             aboue
             humane
             power
             .
             One
             ,
             that
             such
             as
             are
             possessed
             ,
             do
             speake
             strange
             tongs
             ,
             which
             thēselues
             neither
             vnderstand
             ,
             nor
             euer
             did
             learne
             .
             The
             other
             ,
             that
             they
             discouer
             things
             secret
             ,
             or
             do
             relate
             things
             done
             in
             great
             distance
             of
             place
             ,
             as
             if
             they
             saw
             them
             openly
             .
             Both
             these
             two
             things
             afford
             an
             euident
             demonstration
             of
             a
             certaine
             superiour
             inuisible
             nature
             ,
             by
             the
             power
             wherof
             they
             are
             performed
             .
             To
             conclude
             this
             point
             of
             the
             beeing
             of
             spirits
             ,
             is
             euicted
             from
             the
             many
             apparitions
             of
             spirits
             ,
             which
             are
             affirmed
             to
             haue
             beene
             from
             the
             testimony
             of
             diuers
             most
             probable
             histories
             .
          
           
             From
             all
             these
             proofs
             then
             it
             may
             be
             concluded
             ,
             that
             there
             are
             in
             the
             world
             spirits
             ,
             and
             that
             in
             a
             wonderfull
             great
             number
             .
             Since
             in
             all
             places
             ,
             and
             from
             all
             antiquīty
             they
             haue
             most
             oftē
             manifested
             themselues
             .
             In
             so
             much
             as
             there
             is
             no
             kingdome
             ,
             no
             prouince
             ,
             no
             citty
             ,
             no
             village
             ,
             but
             there
             remaineth
             some
             memory
             of
             their
             apparitions
             .
             Pythagoras
             was
             of
             opinion
             (
             as
             Laertius
             wryteth
             )
             that
             all
             the
             ayre
             was
             full
             of
             spirits
             or
             
             soules
             ;
             And
             this
             also
             was
             the
             iudgement
             of
             many
             of
             other
             ancients
             ,
             who
             taught
             ,
             that
             euery
             one
             had
             his
             genius
             ,
             or
             spirit
             assigned
             by
             God.
             Thus
             did
             
               Hesiode
               ,
               Homer
               ,
               Menander
               ,
               Trismegistus
               ,
               Plato
               ,
            
             and
             the
             Stoickes
             affirme
             .
             Now
             i●
             there
             be
             many
             spirits
             ,
             then
             it
             ineuitably
             may
             be
             concluded
             ,
             that
             there
             is
             one
             supreme
             spirit
             ,
             to
             the
             which
             all
             the
             rest
             are
             subiect
             ,
             and
             at
             whose
             command
             they
             are
             gouerned
             :
             for
             euery
             multitude
             of
             things
             (
             except
             there
             be
             a
             dependency
             and
             subordination
             to
             one
             most
             high
             )
             begetteth
             disorder
             and
             confusion
             .
             And
             hence
             it
             is
             ,
             that
             euen
             among
             bodies
             ,
             there
             is
             a
             superiority
             and
             predominācy
             of
             one
             aboue
             all
             the
             rest
             ,
             at
             whose
             command
             all
             the
             others
             do
             moue
             or
             rest
             quyet
             .
             Now
             then
             by
             force
             of
             this
             reasō
             ,
             there
             ought
             much
             more
             to
             be
             the
             like
             order
             among
             spirits
             ,
             so
             as
             all
             are
             (
             in
             regard
             of
             soueraignty
             ouer
             them
             )
             to
             be
             reduced
             to
             one
             supreme
             spirit
             :
             for
             by
             how
             much
             any
             thing
             is
             more
             excellent
             ,
             by
             so
             much
             it
             ought
             to
             enioy
             a
             more
             perfect
             order
             in
             the
             world
             :
             but
             spirits
             are
             far
             more
             worthy
             in
             nature
             ,
             then
             corporall
             things
             ;
             therefore
             among
             thē
             there
             ought
             to
             be
             the
             perfectest
             order
             ,
             to
             wit
             ,
             of
             subiection
             and
             domination
             .
             For
             it
             were
             most
             absurd
             to
             grant
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             confusion
             in
             the
             noblest
             ranke
             of
             Creatures
             ;
             seeing
             we
             fynd
             the
             lowest
             and
             most
             inferiour
             
             degree
             of
             things
             ,
             to
             be
             so
             orderly
             disposed
             and
             distributed
             .
          
           
             This
             poynt
             is
             further
             confirmed
             from
             the
             most
             dangerous
             and
             imminent
             inconueniences
             accompanying
             the
             contrary
             doctrine
             ;
             for
             if
             among
             spirits
             there
             were
             no
             order
             ,
             &
             that
             the
             rest
             should
             not
             be
             subiect
             vnto
             one
             ,
             at
             the
             command
             wherof
             the
             power
             of
             them
             were
             to
             be
             restrained
             ;
             then
             might
             euery
             one
             of
             them
             trouble
             and
             afflict
             the
             world
             at
             its
             owne
             pleasure
             ,
             might
             take
             away
             mens
             goods
             ,
             burne
             and
             destroy
             all
             things
             ,
             might
             infest
             mens
             bodyes
             with
             griefes
             ,
             diseases
             &
             death
             ,
             to
             be
             briefe
             might
             destroy
             and
             ouerthrow
             all
             mankynd
             ;
             neither
             could
             any
             redresse
             be
             found
             to
             the
             contrary
             ,
             seing
             there
             were
             no
             supreme
             spirit
             ,
             to
             the
             which
             this
             other
             did
             stand
             subiect
             ,
             and
             so
             the
             world
             could
             not
             in
             any
             sort
             long
             consist
             .
             For
             how
             prone
             wicked
             spirits
             are
             to
             hurt
             and
             afflict
             men
             ,
             appeareth
             both
             frō
             the
             history
             of
             Iob
             ,
             (
             all
             whose
             substance
             the
             Diuell
             destroyed
             ,
             killed
             his
             sonnes
             and
             daughters
             ,
             infected
             his
             body
             with
             most
             grieuous
             vlcers
             )
             as
             also
             frō
             the
             innumerable
             sacrifices
             of
             the
             heathens
             ,
             in
             the
             which
             the
             malignant
             spirits
             commāded
             that
             mens
             bodyes
             should
             be
             sacrificed
             vnto
             thē
             ;
             still
             making
             choyce
             of
             that
             ,
             which
             was
             most
             deare
             to
             the
             sacrificer
             ,
             as
             his
             sonne
             ,
             his
             daughter
             ,
             or
             one
             who
             was
             in
             great
             estimation
             
             in
             the
             Common
             wealth
             ;
             finally
             frō
             the
             warres
             and
             tumults
             ,
             to
             the
             which
             the
             Diuels
             vnder
             the
             shew
             of
             diuyne
             and
             celestiall
             powers
             ,
             haue
             stirred
             men
             .
             Now
             if
             they
             are
             thus
             cruell
             and
             merciles
             towards
             men
             ,
             God
             but
             giuing
             them
             in
             some
             sort
             the
             bridle
             for
             the
             offences
             of
             men
             ,
             what
             would
             they
             not
             do
             ,
             &
             with
             what
             calamities
             would
             they
             not
             afflict
             men
             ,
             and
             what
             honours
             &
             worships
             would
             they
             not
             extort
             at
             our
             hands
             ,
             if
             they
             were
             at
             their
             owne
             power
             and
             liberty
             ,
             receauing
             from
             no
             superiour
             spirit
             any
             restraint
             or
             inhibition
             ?
             Yea
             amōg
             themselues
             ,
             warres
             ,
             emulations
             &
             dissētiōs
             would
             grow
             ,
             if
             there
             were
             not
             one
             ,
             that
             could
             impose
             a
             command
             ouer
             them
             .
             For
             as
             among
             Princes
             ,
             who
             acknowledge
             no
             superiour
             ,
             oftētimes
             wars
             are
             stirred
             vp
             (
             with
             the
             which
             the
             world
             is
             miserably
             afflicted
             )
             because
             there
             is
             none
             ,
             to
             whose
             souerainty
             they
             stand
             subiect
             ,
             and
             who
             is
             of
             power
             to
             compose
             the
             rising
             controuersies
             among
             them
             ;
             Euen
             so
             among
             spirits
             there
             would
             grow
             repinings
             ,
             contentions
             &
             wars
             ,
             (
             with
             the
             which
             the
             world
             would
             be
             vtterly
             extinguished
             )
             if
             they
             stood
             not
             in
             subiection
             to
             some
             one
             supreme
             power
             :
             for
             euery
             one
             of
             them
             would
             seeke
             to
             aduance
             himselfe
             ,
             and
             labour
             to
             draw
             all
             things
             to
             his
             owne
             pleasure
             and
             desire
             :
             wherfore
             Homer
             most
             
             truly
             did
             leaue
             it
             registred
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             that
             is
             ,
             
               It
               is
               not
               good
               ,
               that
               there
               be
               many
               Princes
               in
               one
               kingdome
               :
               let
               one
               Prince
               ,
               one
               King
               be
               .
            
             And
             answerably
             hereto
             Aristotle
             (
             as
             borrowing
             it
             out
             of
             Homer
             )
             thus
             writeth
             in
             the
             twelth
             booke
             of
             his
             Metaphisickes
             c.
             vlt.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             ,
             
               Things
               in
               nature
               do
               not
               couet
               to
               be
               gouerned
               in
               an
               euill
               sort
               and
               manner
               .
            
          
           
             To
             conclude
             ,
             seeing
             there
             are
             many
             spirits
             (
             as
             is
             shewed
             aboue
             )
             I
             would
             here
             demand
             ,
             from
             whence
             this
             multitude
             had
             its
             begining
             ?
             Or
             who
             brought
             thē
             into
             the
             world
             ?
             They
             proceed
             not
             from
             bodies
             ,
             in
             that
             they
             are
             of
             a
             more
             excellent
             and
             eminent
             nature
             ,
             then
             bodyes
             are
             ;
             as
             also
             in
             that
             bodyes
             do
             bring
             forth
             only
             bodies
             .
             Neither
             is
             one
             of
             them
             ingendred
             of
             another
             (
             as
             we
             see
             liuing
             creatures
             are
             propagated
             )
             seeing
             this
             kind
             of
             generation
             is
             peculiar
             to
             things
             ,
             which
             are
             subiect
             to
             corruptiō
             ,
             to
             wit
             ,
             that
             by
             this
             meanes
             ,
             the
             species
             &
             kinds
             of
             things
             may
             be
             perpetuated
             ,
             whiles
             the
             nature
             ,
             being
             extinct
             in
             the
             parent
             ,
             is
             conserued
             in
             the
             issue
             .
             Neither
             can
             it
             be
             said
             ,
             that
             euery
             one
             of
             these
             spirits
             haue
             their
             being
             from
             themselues
             ,
             so
             as
             they
             depend
             of
             no
             other
             cause
             ,
             granting
             ,
             that
             any
             thing
             receaueth
             its
             existence
             and
             being
             from
             it selfe
             ,
             it
             is
             far
             more
             probable
             ,
             that
             this
             so
             taking
             it
             existēce
             
             should
             be
             but
             one
             ,
             not
             many
             .
             For
             it
             is
             much
             more
             fitting
             ,
             that
             there
             should
             be
             one
             certaine
             Nature
             independent
             of
             any
             ,
             in
             the
             which
             the
             whole
             fulnes
             of
             beeing
             resteth
             eminenter
             ,
             and
             vnitedly
             ;
             &
             from
             which
             one
             nature
             ,
             the
             beeing
             of
             all
             things
             is
             deriued
             ,
             according
             to
             the
             degree
             of
             euery
             such
             thing
             thē
             to
             maintaine
             ,
             that
             there
             are
             many
             Natures
             ,
             which
             depend
             not
             of
             one
             supreme
             nature
             .
             For
             where
             there
             is
             a
             multitude
             of
             seuerall
             species
             ,
             or
             Indiuidua
             ,
             and
             particuler
             things
             ,
             there
             is
             also
             a
             limitation
             and
             imperfection
             ;
             seeing
             those
             many
             things
             are
             altogither
             distinct
             and
             seuerall
             ;
             neither
             do
             one
             comprehend
             the
             perfection
             and
             vertue
             of
             another
             .
             And
             hence
             it
             ryseth
             ,
             that
             none
             of
             those
             is
             for
             it selfe
             ,
             but
             for
             another
             ,
             and
             all
             together
             conspyre
             and
             meet
             in
             one
             ,
             and
             are
             (
             as
             it
             were
             )
             parts
             of
             one
             entyre
             whole
             ,
             which
             riseth
             out
             of
             them
             .
             Thus
             do
             many
             bodies
             make
             the
             world
             ,
             many
             men
             a
             Common
             wealth
             ,
             many
             spirits
             one
             kingdome
             or
             cōmon
             wealth
             of
             spirits
             ;
             but
             what
             is
             of
             it self
             ,
             ought
             to
             be
             altogether
             perfect
             ,
             and
             sufficiēt
             to
             it selfe
             ,
             needing
             not
             the
             support
             &
             help
             of
             any
             other
             thing
             .
             And
             what
             may
             be
             the
             reason
             thereof
             ?
             Euen
             this
             ,
             that
             what
             is
             of
             it selfe
             ,
             is
             also
             for
             it selfe
             ,
             according
             to
             that
             :
             
               Quod
               caret
               principio
               effectiué
               ,
               caret
               etiam
               fine
               .
               What
               wanteth
               an
               efficient
               cause
               ,
               wanteth
               also
               a
            
             
             
               finall
               cause
            
             ;
             and
             therefore
             it selfe
             becomes
             the
             end
             to
             it selfe
             ,
             not
             seeking
             out
             of
             it selfe
             any
             ayde
             ,
             light
             ,
             truth
             ,
             ioy
             or
             beatitude
             ;
             but
             hauing
             all
             these
             things
             in
             it selfe
             ,
             and
             from
             it selfe
             .
             Therefore
             that
             ,
             which
             is
             of
             it selfe
             ,
             and
             independent
             of
             another
             ,
             must
             needes
             be
             but
             one
             ,
             not
             many
             ;
             to
             wit
             a
             primordiall
             or
             illimitable
             essence
             ,
             sufficient
             by
             it selfe
             ,
             being
             the
             fountaine
             of
             euery
             thing
             ,
             and
             of
             each
             limitable
             nature
             .
             We
             may
             ad
             hereto
             ,
             that
             to
             grant
             a
             being
             of
             many
             spirits
             independent
             of
             any
             ,
             is
             to
             introduce
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             confused
             company
             of
             Gods
             ,
             and
             many
             first
             beginnings
             ,
             as
             blynd
             Gentility
             was
             accustomed
             to
             do
             ,
             assigning
             proper
             and
             peculiar
             Gods
             to
             euery
             particuler
             busines
             &
             affaires
             of
             man
             ;
             who
             should
             be
             the
             authours
             directours
             ,
             and
             vpon
             whome
             that
             kind
             of
             particuler
             negotiation
             should
             be
             peculiarly
             incumbēt
             .
             So
             they
             made
             Venus
             the
             goddesse
             of
             loue
             and
             lust
             ,
             Diana
             of
             
               hunting
               ,
               Ceres
            
             of
             
               fruyte
               ,
               Mercury
            
             of
             
               negotiation
               ,
               Esculapius
            
             of
             curing
             diseases
             ,
             Mars
             of
             warre
             ,
             Pallas
             of
             wisedome
             ,
             Apollo
             and
             the
             Muses
             of
             Poetry
             ,
             Fortune
             ,
             of
             casuall
             euents
             ,
             and
             the
             like
             in
             diuers
             other
             things
             ,
             but
             all
             this
             with
             a
             strāge
             blindnes
             of
             iudgment
             ;
             as
             if
             one
             supreme
             &
             diuine
             power
             were
             not
             able
             to
             vndertake
             the
             charge
             of
             so
             great
             a
             multitude
             of
             affaires
             ,
             or
             had
             not
             sufficient
             power
             and
             wisedome
             
             to
             direct
             and
             moderate
             them
             all
             ,
             without
             any
             tedious
             molestatiō
             ,
             saying
             herein
             with
             
               Pliny
               :
               Fraile
               and
               laborious
               mortality
               hath
               diuided
            
             
             
               all
               these
               thinges
               into
               parts
               ,
               being
               conscious
               to
               it self
               of
               its
               owne
               weaknes
               ▪
               that
               euery
               one
               should
               attend
               to
               that
               ,
               which
               chiefly
               is
               needfull
               .
            
          
           
             Now
             from
             all
             this
             it
             is
             (
             I
             hope
             )
             sufficiently
             demonstrated
             ,
             that
             there
             is
             one
             
               supreme
               spirit
            
             ,
             to
             the
             which
             all
             other
             spirits
             are
             sub●ect
             ,
             and
             at
             whose
             command
             they
             rest
             obedyent
             ,
             and
             of
             whome
             they
             are
             all
             procreated
             and
             made
             ,
             and
             this
             supreme
             spirit
             we
             call
             God.
             
          
        
         
           
             THE
             TVVELFTH
             REASON
             ,
             TAKEN
             FROM
             the
             absurdities
             rising
             from
             the
             contrary
             doctrine
             .
             
               CHAP.
               XIIII
            
             .
          
           
             IF
             there
             were
             no
             diuine
             Power
             ,
             nor
             any
             Prouidence
             ,
             by
             the
             which
             mens
             affaires
             and
             negotiations
             are
             to
             be
             gouerned
             ,
             thē
             many
             absurdities
             and
             irremediable
             inconueniences
             ,
             and
             such
             as
             do
             mainly
             crosse
             all
             true
             iudgment
             and
             reason
             ,
             would
             follow
             ,
             which
             points
             do
             euidently
             conuince
             the
             falsity
             of
             this
             supposed
             doctrine
             .
          
           
             And
             first
             (
             supposing
             that
             there
             is
             no
             celestiall
             power
             or
             Prouidence
             )
             it
             would
             
             from
             hence
             follow
             ,
             that
             the
             first
             &
             supreme
             truth
             (
             to
             wit
             ,
             that
             there
             is
             no
             such
             Prouidence
             )
             should
             open
             the
             sluce
             to
             men
             to
             all
             impurity
             of
             life
             ,
             to
             all
             wickednes
             ,
             iniustice
             ,
             pryde
             ,
             arrogancy
             ,
             tyranny
             ,
             and
             briefly
             to
             all
             perfidy
             ,
             periury
             ,
             sacriledge
             ,
             and
             any
             other
             villany
             whatsoeuer
             .
             For
             nothing
             is
             so
             facinorous
             ,
             hemous
             ,
             or
             wicked
             ,
             which
             (
             taking
             away
             all
             feare
             of
             diuine
             power
             )
             mā
             would
             not
             vndertake
             and
             do
             ,
             according
             to
             that
             of
             the
             psalmist
             :
             f
             
               Dixit
               insipiens
               &c.
               
               The
               foole
               said
               in
               his
               hart
               ,
               there
               is
               no
               God
               :
               they
               are
               corrupted
               ,
               and
               haue
               done
               abhominable
               wickednes
               &c.
               
            
          
           
             See
             heere
             the
             fruite
             and
             successe
             of
             this
             doctrine
             and
             perswasion
             ,
             to
             wit
             ,
             all
             turpitude
             &
             abhominable
             eno●mity
             of
             wickednes
             .
             That
             this
             is
             true
             ,
             is
             most
             euident
             :
             for
             ,
             as
             granting
             that
             there
             is
             a
             diuine
             power
             ,
             then
             the
             first
             and
             supreme
             truth
             is
             this
             ,
             
               That
               there
               is
               a
               God
               ,
               who
               gouerneth
               the
               world
            
             ;
             so
             one
             the
             contrary
             part
             ,
             supposing
             that
             there
             is
             no
             such
             power
             ,
             the
             first
             &
             chiefest
             verity
             
               is
               ,
               that
               there
               is
               not
               a
               God
               ▪
               which
               gouerneth
               the
               world
               .
            
             For
             that
             must
             be
             acknowledged
             for
             a
             truth
             ,
             which
             is
             apprehended
             and
             taken
             by
             all
             mē
             for
             the
             first
             highest
             principle
             of
             all
             things
             .
             Now
             this
             truth
             (
             supposing
             it
             for
             such
             )
             would
             extinguish
             and
             cancel
             in
             mens
             minds
             all
             feare
             and
             reuerence
             .
             Which
             reuerence
             
             and
             feare
             being
             lost
             ,
             the
             way
             lyes
             open
             to
             all
             wickednes
             .
             But
             what
             can
             be
             said
             or
             cōceaued
             ,
             more
             absurd
             ,
             then
             that
             the
             primitiue
             and
             
               supreme
               Truth
            
             ,
             and
             the
             chiefest
             secret
             &
             mistery
             of
             all
             (
             being
             acknowledged
             and
             apprehended
             of
             all
             men
             )
             should
             giue
             
             passage
             to
             all
             nefarious
             and
             wicked
             courses
             whatsoeuer
             ,
             making
             men
             to
             exceed
             in
             all
             vice
             and
             impurity
             ?
             Secondly
             ,
             it
             followeth
             ,
             that
             ,
             that
             which
             is
             in
             it selfe
             false
             ,
             impossible
             and
             a
             mere
             Chimera
             or
             imagination
             ,
             should
             be
             the
             cause
             of
             all
             religion
             ,
             p●ety
             ,
             iustice
             ,
             temperance
             ,
             modesty
             ,
             benignity
             ,
             patience
             ,
             &
             briefly
             of
             all
             vertue
             and
             honesty
             ,
             as
             also
             of
             all
             tranquillity
             in
             a
             Common
             wealth
             ,
             &
             of
             all
             goodnes
             in
             mankynd
             .
          
           
             For
             a
             perswasion
             ,
             that
             there
             is
             a
             God
             ,
             &
             a
             loue
             &
             feare
             of
             him
             produceth
             all
             these
             effects
             ,
             and
             by
             how
             much
             this
             perswasion
             and
             feare
             is
             greater
             and
             more
             vehement
             ,
             by
             so
             much
             it
             worketh
             more
             eminent
             and
             remarkable
             effects
             of
             vertue
             and
             goodnes
             in
             the
             soules
             of
             men
             ,
             and
             in
             a
             politicall
             state
             .
             And
             hence
             it
             riseth
             ,
             that
             there
             was
             neuer
             common
             wealth
             well
             and
             peaceably
             gouerned
             ,
             in
             the
             which
             Religion
             ,
             and
             a
             perswasion
             of
             a
             
               diuine
               Prouidence
            
             was
             not
             well
             and
             soundly
             planted
             in
             the
             minds
             of
             men
             ;
             and
             the
             more
             that
             any
             one
             was
             priuatly
             denoted
             to
             Religion
             ,
             and
             to
             the
             reuerencing
             
             of
             a
             
               diuine
               Spirit
            
             ,
             the
             more
             illustrious
             and
             famous
             he
             became
             in
             all
             innocency
             &
             probity
             of
             life
             :
             as
             also
             on
             the
             contrary
             ,
             how
             much
             the
             more
             any
             one
             became
             irreligious
             ,
             by
             so
             much
             he
             also
             became
             more
             wicked
             &
             detestable
             in
             conuersation
             ,
             as
             appeareth
             frō
             the
             testimonies
             of
             all
             sacred
             and
             prophane
             histories
             .
             Now
             what
             madnes
             were
             it
             to
             belieue
             ,
             that
             there
             should
             be
             in
             a
             false
             &
             impossible
             fiction
             or
             imagination
             ,
             so
             great
             a
             power
             to
             the
             procuring
             of
             all
             vertue
             ;
             and
             in
             a
             solid
             and
             vndoubted
             truth
             ,
             so
             great
             an
             incytement
             and
             prouocation
             to
             the
             perpetrating
             and
             performing
             of
             al
             flagitious
             outrages
             ,
             and
             wicked
             attempts
             ?
          
           
             Thirdly
             ,
             it
             followeth
             ,
             that
             the
             chiefest
             and
             most
             true
             Wisedome
             extinguisheth
             all
             
             vertue
             ,
             and
             maketh
             men
             most
             vicious
             :
             &
             that
             on
             the
             contrary
             part
             ,
             the
             chiefest
             Errour
             stirreth
             them
             to
             vertue
             ,
             and
             causeth
             them
             to
             become
             holy
             men
             .
             For
             if
             there
             be
             
               no
               diuine
               power
               or
               deity
            
             ,
             then
             the
             greatest
             errour
             that
             can
             be
             ,
             is
             to
             belieue
             ,
             that
             there
             is
             
               a
               deity
            
             or
             Prouidence
             ;
             and
             the
             greatest
             wisedome
             to
             thinke
             that
             there
             is
             no
             such
             celestiall
             power
             at
             all
             ;
             but
             all
             what
             is
             deliuered
             thereof
             ,
             is
             but
             the
             fictions
             and
             figments
             of
             men
             .
             In
             like
             sort
             it
             followeth
             from
             the
             said
             ground
             ,
             that
             truth
             and
             wisedome
             are
             to
             be
             concealed
             ,
             as
             being
             that
             ,
             which
             impoysoneth
             
             mens
             mynds
             ,
             and
             euery
             common
             wealth
             ;
             but
             Errour
             is
             to
             be
             aduanced
             by
             all
             meanes
             ,
             as
             the
             fountaine
             of
             all
             vertue
             and
             goodnes
             ;
             finally
             that
             the
             chiefest
             light
             of
             the
             vnderstanding
             ,
             begetteth
             the
             greatest
             darknes
             in
             the
             mynd
             ,
             and
             will
             ,
             touching
             maners
             ;
             &
             the
             chiefest
             darkenes
             of
             the
             vnderstanding
             ingendreth
             the
             greatest
             light
             ,
             splendour
             ,
             and
             beauty
             of
             vertue
             in
             the
             wil
             and
             mind
             ;
             all
             which
             to
             affirme
             and
             maintaine
             were
             no
             lesse
             ,
             then
             incredible
             madnes
             .
          
           
             Fourthly
             it
             followeth
             ,
             that
             all
             those
             ,
             who
             haue
             bene
             eminent
             and
             remarkable
             
             for
             wisedome
             ,
             sanctity
             of
             life
             ,
             prophetiall
             spirit
             ,
             and
             working
             of
             miracles
             ,
             haue
             bene
             deceaued
             in
             the
             chiefest
             matter
             of
             all
             ,
             as
             not
             belieuing
             aright
             touching
             the
             being
             ,
             or
             not
             being
             of
             a
             God
             ;
             since
             they
             al
             acknowledged
             a
             deity
             &
             a
             prouidence
             ,
             and
             honoured
             the
             same
             :
             but
             such
             as
             euer
             were
             most
             infamous
             for
             impiety
             &
             turpitude
             of
             life
             &
             all
             other
             wickednes
             ,
             haue
             only
             apprehended
             truly
             this
             mystery
             &
             secret
             ;
             for
             al
             such
             haue
             bene
             euer
             contemners
             of
             God
             ,
             and
             his
             Prouidence
             ,
             therefore
             from
             this
             principle
             it
             may
             be
             inferred
             ,
             that
             the
             wisest
             men
             of
             all
             haue
             bene
             for
             manners
             the
             worst
             men
             of
             all
             ;
             &
             the
             most
             simple
             ,
             ignorant
             ,
             and
             erroneous
             
             haue
             bene
             the
             best
             ,
             and
             the
             most
             vertuous
             .
          
           
             Fiftly
             it
             followeth
             ,
             that
             to
             loue
             God
             ,
             to
             feare
             reuenge
             ,
             to
             honour
             the
             supreme
             
             power
             with
             due
             praises
             &
             la●des
             ,
             to
             keepe
             an
             oath
             ,
             and
             the
             like
             ,
             are
             not
             in
             themselues
             good
             ,
             but
             vaine
             ,
             foolish
             ,
             wicked
             ,
             and
             aduerse
             to
             true
             reason
             ;
             that
             to
             do
             these
             things
             are
             indeed
             but
             to
             loue
             ,
             feare
             ,
             worship
             and
             adore
             a
             mere
             Chimera
             ,
             or
             a
             plaine
             fiction
             of
             mans
             braine
             ;
             for
             if
             all
             Diuinity
             be
             but
             a
             fiction
             (
             as
             a
             Chimera
             is
             )
             thē
             is
             it
             manifest
             ,
             that
             we
             ought
             to
             beare
             no
             more
             reuerence
             and
             respect
             to
             it
             ,
             then
             to
             a
             Chimera
             .
             Sixtly
             it
             followeth
             ,
             that
             to
             be
             wicked
             ,
             sacrilegious
             blasphemous
             ,
             and
             a
             contemner
             of
             all
             diuine
             and
             supernaturall
             power
             ,
             is
             not
             euil
             in
             it selfe
             ,
             nor
             repugnant
             to
             the
             true
             vse
             of
             reason
             ;
             but
             that
             these
             things
             are
             good
             &
             praise
             worthy
             ,
             as
             being
             agreable
             to
             the
             ●●ue
             doctrine
             of
             the
             being
             ,
             and
             not
             being
             of
             a
             Deity
             .
             For
             if
             there
             be
             no
             supreme
             o●
             celestiall
             power
             ,
             then
             all
             these
             acts
             ,
             by
             the
             which
             he
             is
             contemned
             and
             ignominiously
             treated
             ,
             are
             good
             ;
             both
             because
             they
             are
             certaine
             protestations
             of
             an
             infallible
             and
             secret
             truth
             ;
             as
             also
             in
             that
             they
             fitly
             serue
             &
             are
             of
             force
             to
             take
             away
             from
             mens
             mynds
             the
             false
             perswasion
             of
             the
             being
             of
             a
             God
             ,
             and
             his
             Prouidence
             :
             no
             otherwise
             then
             ,
             as
             
             Contumelyes
             and
             disgraces
             committed
             against
             the
             Idols
             of
             the
             Gentils
             are
             laudable
             and
             good
             ,
             because
             by
             those
             actions
             ,
             we
             testify
             no
             true
             diuinity
             to
             be
             in
             those
             Idols
             ,
             for
             nothing
             is
             more
             cōtemptible
             ,
             then
             that
             which
             neither
             is
             ,
             nor
             
               cannot
               be
            
             .
             Seauenthly
             ,
             it
             might
             seeme
             to
             follow
             ,
             that
             the
             world
             were
             ,
             as
             a
             ship
             floating
             on
             the
             sea
             without
             any
             Mast
             or
             Pylot
             ;
             or
             as
             a
             mighty
             Commonwealth
             consisting
             of
             all
             kynds
             of
             men
             ,
             in
             the
             which
             there
             is
             no
             lawes
             ,
             no
             Iudge
             ,
             no
             gouernour
             ,
             nor
             any
             Procurer
             of
             tranquillity
             ,
             peace
             and
             common
             good
             .
             And
             if
             it
             be
             so
             ,
             how
             then
             can
             the
             world
             continue
             ,
             especially
             seing
             it
             consisteth
             of
             so
             different
             ,
             contrary
             and
             repugnant
             things
             ?
             For
             as
             a
             ship
             without
             a
             directour
             is
             violently
             tossed
             to
             and
             fro
             ,
             till
             it
             fall
             vpon
             some
             Rock
             ,
             or
             sands
             ,
             or
             be
             ouerwhelmed
             with
             flouds
             ;
             or
             as
             a
             Commonwealth
             wanting
             a
             magistrate
             and
             ruler
             ,
             wasteth
             it selfe
             away
             with
             intestine
             ,
             seditious
             ,
             murthers
             ,
             and
             other
             calamities
             ;
             so
             must
             the
             world
             be
             most
             exorbitantly
             and
             inordinatly
             menaged
             ,
             and
             in
             the
             end
             be
             dissolued
             through
             a
             colluctation
             and
             fight
             of
             contraries
             ,
             if
             there
             be
             no
             power
             ,
             which
             is
             to
             sterne
             the
             same
             ,
             and
             to
             procure
             a
             simpathy
             and
             accord
             amōg
             those
             contraries
             .
          
           
             Eightly
             it
             followeth
             ,
             that
             all
             this
             vniuerse
             ,
             
             and
             disposition
             ,
             and
             framing
             of
             the
             parts
             thereof
             existeth
             thus
             by
             chance
             .
             For
             if
             there
             be
             no
             
               diuyne
               power
            
             ,
             which
             framed
             the
             parts
             of
             it
             ,
             digesting
             them
             into
             this
             forme
             ,
             which
             now
             we
             see
             ,
             then
             is
             it
             necessarily
             to
             be
             acknowledged
             ,
             that
             it
             hath
             its
             being
             by
             chance
             ,
             according
             to
             the
             opinion
             of
             Democritus
             ,
             who
             maintained
             ,
             that
             all
             things
             were
             first
             framed
             of
             a
             casual
             force
             &
             concourse
             of
             Atomi
             ,
             or
             smal
             indiuisible
             bodyes
             .
             But
             what
             is
             this
             ,
             but
             mere
             doting
             madnes
             ,
             and
             want
             of
             reasō
             ?
             for
             how
             can
             it
             be
             ,
             that
             that
             ,
             whose
             frame
             and
             making
             existeth
             with
             so
             great
             reason
             ,
             prouidence
             and
             iudgement
             ,
             should
             haue
             its
             being
             by
             chance
             ?
             One
             seeth
             a
             most
             sumptuous
             building
             ,
             framed
             withall
             art
             &
             skill
             ;
             all
             Architects
             admire
             the
             structure
             of
             it
             ;
             question
             being
             asked
             ,
             who
             made
             this
             curious
             edifice
             ?
             It
             is
             answeared
             ,
             that
             it
             is
             made
             by
             no
             body
             ;
             but
             that
             there
             was
             long
             since
             a
             mountaine
             in
             the
             same
             place
             ,
             stored
             with
             trees
             ,
             &
             that
             it
             falling
             a
             sūder
             through
             an
             Earth
             quake
             ,
             the
             parts
             of
             this
             mountaine
             being
             thus
             shiuered
             ,
             did
             through
             meanes
             of
             this
             collision
             and
             fall
             ,
             cast
             and
             frame
             thēselues
             casually
             into
             this
             curious
             forme
             of
             a
             pallace
             .
             Now
             who
             is
             so
             simple
             ,
             that
             would
             belieue
             this
             ?
             And
             yet
             such
             is
             the
             like
             case
             in
             the
             stupēdious
             fabrick
             of
             the
             whole
             world
             ,
             maintayned
             not
             to
             be
             made
             by
             the
             hand
             of
             
             any
             diuine
             Power
             .
          
           
             These
             ,
             and
             many
             other
             like
             absurdities
             ,
             incongruences
             and
             impossibilities
             do
             rise
             and
             result
             from
             the
             foresaid
             deniall
             of
             a
             
               Deity
               ,
               &
               a
               Prouidence
            
             ;
             all
             which
             how
             aduerse
             they
             are
             to
             all
             shew
             of
             truth
             ,
             how
             repugnant
             to
             the
             very
             light
             of
             reason
             ;
             &
             how
             fearefull
             and
             dreadfull
             to
             be
             but
             spoken
             in
             words
             ,
             who
             seeth
             not
             ?
             Wherefore
             it
             followeth
             ,
             that
             that
             principle
             ,
             which
             is
             the
             fountaine
             of
             such
             pudled
             aud
             stinking
             waters
             ,
             must
             of
             necessity
             be
             most
             far
             distant
             &
             estranged
             from
             all
             truth
             .
             But
             heere
             some
             may
             reply
             ,
             that
             euen
             a
             false
             perswasion
             in
             matters
             of
             religion
             conduceth
             much
             to
             the
             deterring
             and
             withdrawing
             man
             from
             wickednes
             ;
             and
             to
             the
             perswading
             and
             inuiting
             them
             to
             probity
             ,
             iustice
             ,
             and
             other
             vertues
             .
             For
             the
             Heathens
             ,
             who
             belieued
             diuers
             Gods
             ▪
             to
             be
             according
             to
             the
             multitude
             and
             diuersity
             of
             humane
             affaires
             ,
             and
             that
             their
             negotiations
             &
             businesses
             were
             guyded
             by
             the
             prouidence
             of
             the
             said
             Gods
             ,
             &
             that
             they
             rewarded
             and
             chastised
             men
             according
             to
             their
             different
             deserts
             (
             al
             which
             things
             were
             false
             and
             impossible
             )
             did
             notwithstanding
             from
             this
             strong
             &
             setled
             cōceyt
             of
             theirs
             ,
             abstaine
             from
             many
             iniuries
             ,
             offences
             ,
             and
             enormities
             ;
             as
             thinking
             the
             Gods
             to
             be
             offended
             therewith
             ,
             and
             that
             
             themselues
             should
             be
             punished
             by
             them
             for
             the
             same
             ,
             either
             in
             this
             world
             ,
             or
             in
             the
             world
             to
             come
             .
             I
             answere
             hereto
             and
             say
             ,
             that
             this
             perswasion
             of
             the
             heathens
             was
             false
             in
             particuler
             (
             to
             wit
             in
             thinking
             ,
             that
             there
             was
             such
             a
             multiplicity
             of
             Gods
             ,
             as
             also
             in
             thinking
             that
             such
             ,
             and
             ,
             such
             were
             Gods
             ,
             
               as
               Iupiter
               ,
               Saturne
               ,
               Pallas
               &c.
            
             &
             the
             like
             )
             and
             that
             they
             had
             the
             charge
             of
             mens
             affaires
             ;
             but
             their
             persuasion
             was
             true
             in
             generall
             ,
             that
             is
             in
             thinking
             that
             there
             was
             a
             diuyne
             power
             ,
             that
             mens
             affaires
             were
             subiect
             to
             his
             prouidence
             ,
             and
             that
             he
             exacted
             an
             account
             of
             them
             .
          
           
             Wherefore
             when
             the
             Heathens
             either
             abstained
             from
             euill
             ,
             or
             did
             good
             through
             feare
             of
             offending
             their
             Gods
             ,
             or
             desire
             of
             pleasing
             them
             ,
             they
             were
             moued
             thereto
             ,
             not
             through
             any
             perswasion
             ,
             as
             it
             was
             false
             in
             respect
             of
             such
             a
             God
             ,
             but
             as
             it
             was
             true
             in
             generall
             .
             Only
             they
             did
             ●rte
             in
             the
             Obiect
             ,
             to
             wit
             ,
             in
             ascribing
             a
             diuinity
             and
             Prouidence
             to
             those
             ▪
             to
             whome
             they
             ought
             not
             ,
             and
             in
             worshipping
             it
             in
             them
             .
             Therefore
             they
             did
             not
             take
             away
             ,
             or
             deny
             the
             true
             and
             
               formall
               reason
            
             of
             a
             deity
             and
             of
             Prouidence
             ;
             but
             they
             affirmed
             and
             maintayned
             it
             ,
             and
             therefore
             retayned
             after
             a
             certaine
             manner
             the
             true
             foundation
             of
             Politicall
             iustice
             .
             But
             if
             there
             were
             no
             
               diuine
               Power
            
             ,
             
             nor
             any
             Prouidence
             ,
             then
             were
             this
             foundation
             of
             theirs
             most
             fictious
             and
             false
             ,
             euen
             in
             generall
             ;
             and
             consequently
             it
             could
             haue
             no
             force
             towards
             vertue
             and
             probity
             of
             māners
             ;
             or
             if
             it
             hath
             any
             (
             as
             by
             experience
             we
             find
             it
             to
             haue
             )
             then
             followeth
             it
             euidētly
             ,
             that
             it
             is
             not
             a
             thing
             forged
             and
             inuented
             ,
             but
             most
             true
             and
             vndoubted
             .
          
        
         
           
             THE
             13
             REASON
             ▪
             DRAVVNE
             FROM
             the
             Immortality
             of
             the
             Soule
             .
             
               CHAP.
               XV.
            
             
          
           
             IF
             it
             be
             so
             ordayned
             ,
             that
             the
             
               reasonable
               soule
            
             shall
             not
             be
             extinguished
             with
             the
             body
             ,
             but
             after
             the
             death
             of
             the
             body
             it
             shall
             liue
             and
             be
             immortall
             ;
             then
             there
             can
             be
             no
             reason
             pretented
             for
             the
             denying
             of
             a
             
               diuine
               power
               ,
               &
               a
               Prouidence
               :
            
             for
             if
             the
             lowest
             spirit
             be
             incorporeall
             ,
             intelligent
             ,
             and
             immortall
             ,
             why
             should
             not
             then
             there
             be
             a
             supreme
             spirit
             ,
             endued
             with
             the
             same
             proprietyes
             ?
             Since
             ,
             where
             there
             are
             seuerall
             degrees
             of
             natures
             ,
             it
             is
             as
             necessary
             ,
             that
             there
             be
             found
             one
             supreme
             degree
             ,
             as
             well
             as
             the
             lowest
             and
             midle
             degrees
             .
             Now
             it
             is
             shewed
             aboue
             ,
             that
             there
             are
             certaine
             degrees
             of
             spirits
             far
             more
             excellent
             then
             mans
             soule
             ,
             but
             vnder
             the
             soule
             of
             man
             ●
             
             there
             is
             no
             lower
             degree
             ,
             for
             it selfe
             is
             the
             lowest
             ;
             seing
             that
             it
             is
             manifest
             ,
             that
             the
             soules
             of
             beasts
             do
             dye
             with
             their
             bodies
             .
             Furthermore
             ,
             if
             mans
             soule
             be
             immortall
             ,
             then
             can
             we
             not
             doubt
             ,
             but
             there
             must
             be
             after
             this
             life
             a
             retribution
             of
             deeds
             &
             actions
             ;
             to
             wit
             ,
             reward
             for
             vertue
             and
             punishment
             for
             vyce
             :
             for
             it
             is
             most
             absurd
             to
             affirme
             ,
             that
             those
             Soules
             ,
             which
             while
             they
             were
             here
             inuested
             with
             their
             bodies
             ,
             did
             liue
             wickedly
             in
             al
             affluence
             and
             abundāce
             of
             riches
             and
             pleasures
             ,
             and
             in
             committing
             of
             wrongs
             ,
             and
             which
             (
             before
             their
             departure
             from
             hence
             )
             made
             no
             recompence
             for
             the
             same
             ,
             should
             after
             this
             life
             be
             equall
             in
             state
             to
             those
             ,
             who
             wrongfully
             haue
             suffred
             many
             tribulations
             ,
             and
             yet
             liued
             very
             vertuously
             ;
             and
             that
             there
             is
             to
             be
             had
             no
             account
             for
             things
             committed
             here
             ;
             therefore
             it
             followeth
             ,
             that
             there
             ought
             to
             be
             a
             Prouidence
             ,
             which
             is
             to
             giue
             a
             retributiō
             answerable
             to
             euery
             ones
             deserts
             .
             And
             hence
             it
             is
             ,
             that
             all
             Philosophers
             and
             all
             religions
             (
             who
             maintayned
             the
             soule
             to
             liue
             after
             the
             body
             )
             did
             withall
             maintaine
             ,
             that
             there
             were
             future
             rewards
             and
             punishments
             ,
             and
             did
             confesse
             a
             Prouidence
             of
             a
             
               supreme
               spirit
            
             ,
             by
             the
             which
             these
             rewards
             &
             punishmēts
             are
             iustly
             dispensed
             .
             S.
             Chrysostome
             in
             his
             fourth
             sermon
             
               de
               Prouidentia
            
             ,
             handleth
             this
             
             point
             elegantly
             in
             these
             wordes
             .
             
               If
               nothing
               be
               to
               follow
               after
               this
               life
               ,
               then
               is
               there
               no
               God
               ;
               for
               granting
               that
               there
               is
               a
               God
               ,
               that
               God
               must
               needs
               be
               iust
               ,
               and
               if
               he
               be
               iust
               ,
               then
               doth
               he
               recompence
               euery
               one
               according
               to
               his
               deseruings
               ;
               And
               if
               nothing
               be
               after
               this
               life
               ,
               then
               where
               shall
               euery
               one
               be
               rewarded
               according
               to
               his
               deserts
               ?
               Many
               wicked
               men
               do
               liue
               here
               in
               all
               pleasure
               and
               honour
               ,
               a●
               also
               many
               vertuous
               suffer
               great
               pressures
               and
               afflictions
               .
               If
               therefore
               nothing
               be
               to
               follow
               hereafter
               ,
               the
               iust
               shall
               finally
               depart
               ,
               remaining
               still
               wronged
               ,
               and
               the
               vniust
               with
               vndeserued
               felicity
               .
               If
               then
               this
               should
               be
               so
               ,
               where
               is
               iustice
               ?
               For
               if
               Man
               do
               not
               receaue
               retaliation
               for
               such
               things
               ,
               as
               he
               hath
               done
               ,
               then
               is
               God
               not
               iust
               ;
               and
               if
               not
               iust
               ,
               then
               he
               is
               not
               God
               &c.
               
               But
               that
               there
               is
               a
               God
               ,
               all
               Creatures
               do
               preach
               it
               ;
               therefore
               it
               followeth
               that
               that
               God
               is
               iust
               :
               and
               if
               he
               be
               iust
               ,
               then
               dispenseth
               he
               iustice
               to
               euery
               one
               .
               And
               if
               he
               giueth
               what
               is
               iust
               to
               euery
               man
               ,
               then
               followeth
               it
               ,
               that
               there
               must
               be
               a
               tyme
               after
               this
               life
               ,
               in
               the
               which
               al
               shal
               receaue
               ,
               answerably
               to
               their
               liues
               and
               actions
               .
            
             Thus
             far
             this
             Father
             .
             Therefore
             once
             grāting
             the
             immortality
             of
             the
             Soule
             ,
             it
             necessarily
             is
             to
             be
             inferred
             ,
             that
             there
             is
             a
             God
             ,
             and
             that
             he
             exerciseth
             his
             prouidence
             vpon
             all
             mens
             affaires
             :
             as
             also
             on
             the
             other
             side
             taking
             away
             and
             denying
             the
             Soules
             immortality
             ,
             then
             is
             all
             Iustice
             and
             Prouidēce
             of
             God
             ,
             yea
             God
             himselfe
             is
             taken
             away
             ,
             &
             
             flatly
             denyed
             to
             be
             .
             Therfore
             it
             resteth
             vpon
             to
             proue
             and
             demonstrate
             the
             immortality
             of
             it
             ;
             but
             because
             this
             point
             requireth
             a
             more
             long
             and
             prolixe
             discourse
             ,
             it
             shal
             be
             handled
             largely
             in
             the
             second
             booke
             here
             following
             seposed
             ,
             and
             appointed
             only
             to
             that
             end
             .
          
        
         
           
             THE
             14.
             
             REASON
             TAKEN
             FROM
             DIuers
             examples
             of
             diuine
             reuenge
             ,
             and
             benignity
             .
             
               CHAP.
               XVI
            
             .
          
           
             ALTHOVGH
             the
             chiefest
             punishmēt
             of
             sinne
             be
             reserued
             to
             bee
             inflicted
             in
             the
             world
             to
             come
             ,
             when
             there
             shal
             be
             made
             to
             all
             a
             iust
             recompensation
             for
             their
             demerits
             ;
             neuertheles
             euen
             in
             this
             world
             oftē
             tymes
             there
             are
             shewed
             diuers
             examples
             ,
             to
             put
             men
             in
             mind
             ,
             that
             God
             doth
             not
             sleepe
             ,
             but
             that
             he
             watcheth
             and
             obserueth
             mens
             actions
             ;
             and
             to
             intimate
             vnto
             them
             ,
             how
             seuere
             punishments
             do
             attend
             wicked
             men
             after
             this
             life
             .
             Therefore
             though
             the
             bridle
             and
             liberty
             of
             liuing
             according
             to
             ech
             mans
             will
             and
             mind
             be
             giuen
             in
             this
             life
             ;
             and
             that
             diuers
             things
             may
             be
             thoght
             to
             be
             carried
             so
             troublesomly
             &
             confusedly
             ;
             as
             that
             for
             the
             time
             
             no
             Prouidence
             of
             any
             diuyne
             power
             may
             seeme
             to
             be
             in
             mens
             affaires
             ,
             the
             wicked
             doing
             all
             things
             according
             to
             their
             sensuality
             ,
             and
             the
             vertuous
             being
             miserably
             oppressed
             and
             afflicted
             ;
             Notwithstanding
             ,
             if
             Man
             will
             take
             into
             his
             consideratiō
             the
             passages
             of
             all
             tymes
             ,
             he
             shall
             see
             ,
             that
             
               Gods
               prouidence
            
             is
             not
             so
             quyet
             ,
             still
             ,
             and
             silent
             ,
             but
             for
             the
             most
             part
             after
             some
             tyme
             passed
             (
             the
             measure
             of
             the
             sins
             being
             once
             complete
             and
             filled
             vp
             in
             any
             one
             Country
             )
             it
             discouereth
             &
             bewrayeth
             it selfe
             by
             taking
             reuenge
             of
             the
             said
             coūtry
             with
             some
             heauy
             and
             notable
             punishment
             ;
             of
             which
             point
             there
             are
             many
             examples
             extant
             both
             in
             the
             sacred
             Scripture
             ,
             as
             also
             in
             prophane
             Authours
             ;
             the
             store
             whereof
             being
             so
             great
             ,
             we
             will
             insist
             in
             some
             of
             the
             most
             remarkable
             of
             them
             .
          
           
             The
             first
             then
             may
             be
             the
             
               generall
               deluge
            
             ,
             in
             the
             which
             al
             mankind
             (
             except
             eight
             persons
             )
             was
             vtterly
             extinguished
             for
             their
             enormous
             liues
             .
             The
             great
             Prophet
             Moyses
             hath
             discribed
             most
             elegantly
             this
             heauy
             punishment
             with
             al
             its
             due
             circumstances
             in
             the
             6.
             7.
             and
             8.
             of
             Genesis
             ,
             in
             the
             procedure
             whereof
             ,
             the
             
               diuine
               Prouidence
               ▪
            
             hath
             seuerall
             wayes
             displayed
             it selfe
             .
             First
             in
             decreeing
             the
             abolishment
             and
             death
             of
             mankind
             in
             reuenge
             of
             their
             sinnes
             ,
             and
             in
             foretelling
             
             it
             to
             Noe
             a
             hundred
             and
             twenty
             yeares
             before
             it
             came
             to
             passe
             .
             Secondly
             ,
             in
             that
             God
             for
             a
             new
             increase
             of
             the
             world
             ,
             caused
             an
             Arke
             to
             be
             made
             in
             that
             prescribed
             forme
             &
             measure
             ,
             which
             might
             contayne
             the
             kinds
             of
             all
             liuing
             Creatures
             both
             vpon
             earth
             ,
             &
             such
             as
             did
             fly
             ,
             and
             might
             reserue
             thē
             from
             destruction
             ;
             to
             wit
             ,
             it
             being
             300.
             cubits
             in
             length
             ,
             fifty
             in
             breadth
             ,
             &
             thirty
             in
             height
             :
             which
             measure
             and
             largenes
             ,
             that
             it
             was
             sufficient
             for
             the
             receite
             not
             only
             of
             all
             liuing
             Creatures
             ,
             but
             also
             for
             meat
             for
             them
             for
             one
             yeare
             ,
             may
             easily
             be
             demonstrated
             ,
             and
             hath
             already
             bene
             made
             euident
             by
             learned
             men
             :
             so
             as
             it
             is
             cleare
             that
             this
             proportion
             or
             quantity
             was
             appointed
             not
             by
             mās
             aduise
             ,
             but
             through
             the
             speciall
             direction
             of
             the
             diuine
             Wisedome
             .
          
           
             Thirdly
             ,
             because
             it
             proceeded
             from
             the
             foresaid
             Prouidence
             of
             God
             ,
             that
             at
             the
             beginning
             of
             the
             deluge
             euery
             kind
             of
             liuing
             Creature
             should
             resort
             to
             the
             Arke
             ,
             &
             take
             its
             fitting
             mansion
             .
             Fourthly
             ,
             in
             that
             the
             globe
             of
             the
             water
             with
             the
             increase
             of
             the
             raine
             ,
             which
             fell
             continually
             for
             the
             space
             of
             forty
             daies
             and
             forty
             nights
             ,
             was
             so
             great
             ,
             as
             that
             it
             exceeded
             in
             height
             the
             highest
             hils
             fifteene
             cubits
             .
             Now
             that
             so
             much
             raine
             could
             cause
             so
             great
             an
             inundation
             &
             ouerflowing
             of
             water
             ,
             may
             be
             made
             iustifyable
             
             partly
             by
             reason
             ,
             and
             partly
             by
             experience
             .
             Fiftly
             ,
             
               the
               prouidence
               of
               God
            
             was
             further
             manifested
             ,
             in
             that
             both
             so
             much
             water
             could
             fall
             vpon
             the
             earth
             ,
             and
             yet
             after
             could
             be
             exhaled
             vp
             in
             vapours
             and
             clouds
             ,
             &
             all
             this
             in
             the
             space
             of
             one
             yeate
             ;
             for
             at
             the
             end
             of
             forty
             dayes
             the
             floud
             was
             come
             to
             its
             height
             ,
             and
             so
             continued
             during
             a
             hundred
             and
             fifty
             dayes
             ,
             the
             rest
             of
             that
             yeare
             (
             to
             wit
             175.
             dayes
             )
             it
             was
             so
             wasted
             away
             &
             dissipated
             &
             dissolued
             into
             clouds
             that
             the
             last
             day
             of
             the
             yeare
             ,
             the
             earth
             being
             become
             dry
             ,
             Noe
             with
             his
             whole
             family
             and
             the
             liuing
             Creatures
             came
             out
             of
             the
             Arke
             :
             therefore
             he
             continued
             in
             the
             Arke
             a
             whole
             yeare
             measured
             by
             the
             course
             of
             the
             Sunne
             (
             that
             is
             365.
             dayes
             )
             for
             he
             entred
             into
             the
             Arke
             ,
             the
             six
             hundreth
             yeare
             of
             his
             life
             ,
             in
             the
             second
             moneth
             ,
             &
             17.
             day
             ;
             and
             he
             came
             ou●
             in
             the
             601.
             yeare
             ,
             the
             second
             moneth
             ,
             and
             27.
             day
             ;
             so
             as
             he
             continued
             therein
             twelue
             moneths
             of
             the
             moone
             and
             eleuen
             dayes
             ,
             which
             make
             precisely
             one
             solare
             yeare
             .
             Sixtly
             ,
             in
             giuing
             to
             those
             miserable
             men
             space
             of
             repentance
             through
             the
             length
             and
             ●lownes
             of
             their
             punishmēt
             ,
             for
             it
             cannot
             be
             doubted
             ,
             but
             that
             innumerable
             persons
             (
             feeling
             the
             dreadfull
             hand
             of
             God
             in
             so
             horrible
             a
             castigation
             )
             had
             true
             penitency
             and
             remorse
             of
             their
             Sinnes
             ,
             and
             
             obtayned
             mercy
             and
             pardon
             for
             the
             same
             :
             As
             the
             like
             is
             accustomed
             to
             fal
             out
             in
             dāgers
             of
             shipwrack
             ,
             where
             many
             most
             wicked
             men
             flie
             to
             God
             with
             great
             shew
             of
             piety
             ;
             who
             conceauing
             a
             deepe
             remorse
             of
             their
             former
             iniquities
             ,
             and
             promising
             an
             amēdment
             ,
             do
             purchase
             their
             soules
             saluation
             ,
             by
             the
             losse
             of
             their
             bodyes
             .
             All
             heathen
             historiographers
             make
             mentiō
             of
             this
             floud
             and
             the
             Arke
             ,
             as
             witnesseth
             Iosephus
             in
             his
             first
             booke
             of
             Antiquities
             ,
             c.
             4.
             where
             he
             addeth
             ,
             that
             euen
             in
             his
             tyme
             the
             remnants
             and
             broken
             peeces
             of
             the
             Arke
             were
             accustomed
             to
             be
             shewed
             amongst
             the
             Armenians
             .
          
           
             The
             second
             example
             of
             diuine
             reuenge
             may
             be
             the
             ouerthrow
             of
             Sodome
             ,
             and
             those
             other
             adioining
             cittyes
             ,
             when
             God
             destroyed
             all
             that
             region
             with
             their
             inhabitants
             for
             their
             abhominable
             wickednes
             with
             a
             shower
             of
             brimstone
             sent
             from
             heauen
             .
             This
             inexplicable
             calamity
             Moyses
             thus
             descrybeth
             ,
             Genes
             .
             19.
             
             
               Sol
               egressus
               est
               &c.
               
               The
               Sunne
               did
               rise
               vpō
               the
               earth
               ,
               whē
               I
               o●
               entred
               into
               Zoar
               ,
               then
               the
               Lord
               rayned
               vpon
               Sodome
               ,
               and
               vpon
               Gomorrha
               brimstone
               ,
               and
               fyar
               from
               the
               Lord
               out
               of
               heauen
               ,
               and
               ouerthrew
               those
               Citties
               ,
               and
               all
               the
               plaine
               ,
               and
               all
               the
               inhabitants
               of
               the
               Cittyes
               ,
               and
               that
               ,
               that
               grew
               vpon
               the
               earth
               .
            
             There
             had
             scarcely
             passed
             foure
             hundred
             yeares
             from
             
             the
             flouds
             ,
             whē
             this
             hapned
             ,
             by
             the
             which
             they
             were
             made
             lesse
             excusable
             ;
             who
             notwithstanding
             the
             late
             and
             fresh
             memory
             of
             so
             great
             a
             chastisment
             ,
             would
             ingurgitate
             themselues
             into
             all
             kind
             of
             wickednes
             ,
             &
             chiefly
             into
             most
             filthy
             and
             beastly
             lusts
             ,
             which
             was
             indeed
             the
             chiefest
             cause
             of
             the
             foresaid
             inundation
             .
             Certainly
             both
             the
             mercy
             &
             iustice
             of
             God
             did
             shine
             most
             wōderfully
             in
             this
             worke
             ;
             His
             mercy
             in
             that
             God
             (
             at
             the
             praiers
             of
             Abrahā
             )
             shewed
             himselfe
             most
             ready
             to
             spare
             Sodome
             ,
             if
             therein
             could
             be
             found
             ,
             but
             ten
             iust
             persons
             .
             Now
             what
             greater
             benignity
             and
             fauour
             can
             be
             conceaued
             ,
             then
             to
             spare
             ten
             thousands
             wicked
             persons
             for
             the
             sakes
             often
             holy
             men
             liuing
             among
             them
             ?
             So
             preciable
             and
             estimable
             is
             the
             life
             of
             vertuous
             men
             in
             the
             eye
             of
             God.
             His
             iustice
             in
             like
             sort
             appeared
             ,
             seeing
             that
             so
             vnexpectedly
             ,
             as
             not
             fearing
             any
             such
             matter
             ,
             and
             in
             so
             short
             a
             tyme
             of
             repentance
             ,
             God
             oppressed
             them
             with
             so
             cruell
             and
             dreadfull
             a
             torment
             :
             for
             what
             is
             more
             terrible
             ,
             then
             an
             impetuous
             precipatiō
             and
             falling
             downe
             from
             heauen
             of
             burning
             sulphur
             or
             brimstone
             in
             so
             great
             abundāce
             ▪
             The
             waters
             all
             round
             about
             became
             so
             bitter
             hereby
             that
             no
             liuing
             thing
             remained
             in
             them
             ;
             yea
             the
             neighbour
             places
             also
             by
             reason
             of
             the
             filthy
             stench
             thereof
             were
             
             made
             sterill
             and
             barren
             ;
             so
             as
             euen
             to
             this
             day
             ,
             they
             bring
             forth
             nothing
             ,
             but
             certaine
             aples
             full
             of
             a
             stinking
             dust
             ,
             seruing
             only
             as
             signes
             and
             remembrance
             of
             Gods
             ire
             &
             indignation
             .
             For
             God
             was
             willing
             by
             this
             example
             to
             manifest
             vnto
             sinners
             ,
             what
             they
             were
             to
             expect
             after
             this
             life
             ,
             to
             wit
             ,
             sulphureous
             fyer
             ,
             and
             eternall
             vastity
             ,
             or
             destruction
             .
          
           
             The
             third
             example
             may
             be
             that
             manifold
             
             castigation
             of
             Pharao
             ,
             and
             the
             Egiptians
             for
             not
             dismissing
             and
             setting
             at
             liberty
             the
             people
             of
             God.
             Moyses
             describeth
             this
             most
             euidently
             ,
             who
             was
             not
             only
             present
             among
             them
             ,
             but
             also
             an
             arbitratour
             or
             gouernour
             ,
             whome
             God
             vsed
             as
             his
             instrumēt
             both
             in
             inflicting
             ,
             continuing
             ,
             and
             ceasing
             those
             punishments
             .
             First
             ,
             God
             conuerted
             all
             the
             waters
             in
             Egipt
             (
             whether
             riuers
             ,
             lakes
             ,
             or
             welsprings
             )
             into
             bloud
             ,
             &
             this
             thus
             continued
             for
             the
             space
             of
             seauen
             dayes
             .
             Secondly
             ,
             he
             brought
             into
             Egipt
             such
             an
             abundance
             of
             frogs
             ,
             as
             that
             they
             filled
             all
             the
             houses
             of
             the
             Egiptians
             ,
             infecting
             all
             things
             with
             a
             loathsome
             smell
             .
             Thirdly
             ,
             next
             after
             the
             frogs
             ,
             the
             Cimises
             succeeded
             ;
             all
             the
             dust
             in
             Egipt
             being
             suddenly
             conuerted
             into
             thē
             .
             These
             Cimises
             were
             a
             small
             kind
             of
             Gnats
             armed
             with
             a
             very
             sharpe
             sting
             in
             the
             forhead
             ,
             pricking
             the
             skin
             of
             a
             mās
             body
             with
             
             payne
             ,
             and
             sucking
             bloud
             ;
             though
             Iosephus
             l.
             2.
             c.
             5.
             is
             of
             opinion
             ,
             that
             they
             were
             lyce
             breading
             among
             so
             great
             a
             multitude
             of
             the
             Egiptians
             ,
             &
             feeding
             vpon
             their
             flesh
             .
             Fourthly
             ,
             all
             these
             seuerall
             plagues
             ceasing
             at
             the
             earnest
             prayer
             of
             Moyses
             ,
             and
             Pharao
             notwithstanding
             persisting
             in
             his
             former
             contumacy
             ,
             God
             did
             send
             whole
             swarmes
             of
             flies
             ,
             with
             the
             which
             the
             Egiptians
             were
             wonderfully
             molested
             .
             Fiftly
             ,
             after
             the
             flies
             ,
             came
             a
             general
             infection
             of
             the
             beasts
             ,
             by
             meanes
             whereof
             all
             the
             Horses
             ,
             Asses●
             ,
             Camels
             ,
             sheep
             ,
             Oxen
             and
             Kyne
             throughout
             all
             Egipt
             ,
             (
             those
             only
             preserued
             ,
             which
             belōged
             to
             the
             children
             of
             Israel
             )
             did
             perish
             .
             Sixtly
             ,
             after
             this
             plague
             presently
             followed
             the
             scab
             or
             scuruy
             extremely
             exulcerating
             and
             afflicting
             the
             bodies
             of
             men
             and
             beasts
             yet
             remaining
             .
             Seuenthly
             ,
             ensued
             a
             most
             cruell
             haile
             ,
             mixted
             with
             thunder
             (
             the
             like
             whereto
             was
             neuer
             seene
             in
             Egipt
             before
             )
             through
             the
             impetuous
             violence
             whereof
             all
             liuing
             Creatures
             (
             which
             were
             abroad
             in
             the
             fields
             )
             were
             killed
             ,
             as
             also
             all
             groues
             ,
             and
             vndergroaths
             ,
             and
             the
             like
             were
             pulled
             vp
             ,
             and
             ouerthrowne
             .
             Eightly
             ,
             followed
             a
             huge
             number
             of
             Locusts
             ,
             these
             deuoured
             euery
             thing
             ,
             that
             the
             hayle
             and
             thunder
             had
             spared
             ;
             in
             like
             sort
             they
             wonderfully
             afflicted
             mens
             bodyes
             
             with
             their
             by
             ●ings
             ,
             sharp
             nayles
             ,
             beating
             of
             their
             winges
             ,
             filthy
             excrements
             &
             smel
             .
             Ninthly
             ,
             this
             chastisement
             at
             the
             intercession
             of
             Moyses
             also
             ceased
             :
             but
             when
             as
             Pharao
             would
             not
             stand
             to
             his
             promises
             ,
             succeeded
             most
             horrible
             darknes
             throughout
             all
             Aegypt
             (
             that
             place
             where
             the
             Israclites
             inhabited
             ,
             only
             excepted
             :
             )
             this
             continued
             three
             dayes
             ,
             it
             being
             such
             ,
             that
             no
             man
             could
             see
             āother
             ,
             neither
             durst
             any
             through
             feare
             moue
             out
             of
             the
             place
             ,
             wherein
             afore
             they
             were
             .
             Tenthly
             ,
             after
             the
             light
             was
             restored
             ,
             and
             the
             King
             continuing
             stil
             obstinate
             ,
             there
             fell
             out
             a
             great
             destruction
             ,
             to
             wit
             ,
             in
             the
             midest
             of
             night
             in
             the
             compasse
             of
             one
             houre
             ,
             there
             were
             slayne
             by
             an
             Angell
             all
             the
             first
             borne
             of
             men
             ,
             and
             beasts
             ;
             so
             as
             no
             house
             or
             family
             was
             without
             griefe
             and
             lamentation
             ,
             as
             being
             depriued
             of
             that
             ,
             which
             was
             most
             worthy
             and
             deare
             to
             thē
             .
             This
             plague
             hapned
             in
             the
             fourtēth
             moone
             of
             the
             first
             moneth
             .
             The
             memory
             of
             this
             is
             yet
             so
             markable
             amōg
             the
             Iewes
             ,
             that
             they
             euen
             to
             this
             day
             do
             celebrate
             it
             with
             peculiar
             ceremonies
             ,
             to
             wit
             ,
             with
             the
             sacrifice
             of
             the
             
               Pascall
               Lambe
            
             ,
             the
             vse
             of
             their
             Azimes
             ,
             and
             the
             oblation
             of
             their
             first
             borne
             of
             any
             thing
             .
          
           
             The
             Egiptians
             being
             consumed
             and
             wasted
             with
             such
             diuersity
             of
             calamities
             ,
             at
             
             length
             gaue
             liberty
             to
             the
             Israelites
             to
             depart
             away
             ;
             but
             a
             little
             after
             repenting
             thēselues
             of
             their
             former
             graunt
             ,
             they
             followed
             the
             Israelites
             with
             a
             mighty
             army
             thereby
             to
             bring
             them
             backe
             againe
             into
             their
             seruitude
             ;
             but
             they
             being
             almost
             ouertaken
             by
             the
             other
             betweene
             the
             sea
             ,
             and
             the
             mountaines
             ,
             and
             when
             there
             was
             no
             hope
             to
             escape
             ;
             God
             suddenly
             opened
             the
             sea
             ,
             so
             as
             a
             very
             broad
             dry
             way
             (
             and
             great
             inough
             for
             the
             swift
             passage
             of
             an
             army
             )
             was
             made
             in
             the
             channel
             from
             one
             shore
             to
             the
             other
             on
             the
             contrary
             side
             ,
             through
             which
             the
             Israelites
             securely
             passed
             ouer
             :
             but
             the
             Aegyptians
             pursuing
             them
             in
             hast
             ,
             and
             being
             all
             in
             the
             middest
             of
             the
             sayd
             dry
             chānel
             ,
             God
             loosed
             his
             hand
             ,
             and
             Moyses
             at
             his
             command
             stricking
             the
             water
             ,
             all
             those
             huge
             hills
             (
             as
             it
             were
             )
             of
             waters
             ,
             which
             being
             thus
             restrained
             ,
             and
             serued
             as
             wals
             on
             both
             sides
             ,
             fell
             downe
             with
             a
             frightfull
             noyse
             ,
             &
             running
             into
             their
             wonted
             chanel
             ,
             so
             ouer
             whelmed
             the
             Aegyptiās
             with
             their
             horses
             ,
             chariots
             ,
             and
             other
             prouision
             ,
             as
             that
             not
             one
             of
             them
             escaped
             .
             These
             calamities
             of
             the
             Aegyptians
             (
             persecuting
             the
             people
             of
             God
             )
             are
             (
             as
             it
             were
             )
             a
             certaine
             type
             and
             adumbration
             of
             the
             tormentes
             ,
             wherewith
             the
             wicked
             after
             the
             end
             of
             the
             world
             (
             whē
             God
             shall
             free
             and
             deliuer
             his
             seruants
             from
             
             the
             tyranny
             of
             the
             reprobate
             )
             shal
             be
             punished
             .
             For
             after
             he
             shall
             send
             to
             them
             diuers
             afflictions
             ,
             thereby
             that
             they
             may
             reclaym●
             themselues
             frō
             their
             enormities
             and
             sinnes
             ;
             and
             if
             notwithstanding
             they
             will
             persist
             in
             their
             former
             courses
             ,
             then
             shall
             they
             all
             in
             the
             end
             (
             the
             whole
             world
             being
             in
             a
             generall
             conflagration
             of
             feare
             )
             be
             vtterly
             &
             eternally
             extinguished
             .
          
           
             Fourthly
             ,
             there
             do
             occurre
             diuers
             examples
             of
             the
             
               diuyne
               prouidence
            
             (
             especially
             of
             Gods
             benignity
             and
             seuerity
             )
             shewed
             to
             the
             Israelites
             ,
             whyles
             they
             were
             in
             the
             desart
             .
             For
             when
             as
             he
             had
             brought
             into
             a
             vast
             desart
             so
             many
             of
             them
             ,
             as
             amounted
             to
             twenty
             hundred
             thousand
             persons
             ;
             and
             that
             the
             meates
             ,
             which
             they
             had
             caryed
             with
             them
             from
             Egipt
             ,
             were
             spent
             ;
             then
             after
             a
             new
             and
             vnheard
             manner
             he
             prouided
             sustenance
             for
             them
             :
             for
             euery
             day
             (
             the
             Sabbaoth
             only
             excepted
             )
             there
             did
             rayne
             downe
             from
             heauen
             vpon
             them
             1
             Manna
             ,
             being
             a
             substance
             like
             vnto
             a
             small
             hayle
             ,
             wherwith
             for
             the
             space
             of
             forty
             yeares
             they
             were
             nourished
             .
             2
             Next
             ,
             when
             the
             waters
             were
             salty
             and
             bitter
             ,
             God
             presently
             made
             them
             sweet
             and
             potable
             .
          
           
             3.
             
             The
             fiftith
             day
             from
             their
             departure
             out
             of
             Egipt
             ,
             he
             gaue
             a
             law
             in
             the
             sight
             and
             hearing
             of
             thē
             all
             ,
             making
             himselfe
             in
             
             a
             sort
             visible
             to
             all
             their
             eyes
             ,
             in
             the
             hieght
             of
             the
             mountaine
             Sinay
             ,
             in
             the
             shew
             of
             a
             mighty
             fyar
             ,
             and
             a
             darke
             cloud
             ,
             with
             the
             sound
             of
             trumpets
             and
             great
             thunder
             ;
             the
             earth
             it selfe
             trembling
             ,
             &
             the
             mountaine
             somewhat
             mouing
             and
             leaping
             .
          
           
             4.
             
             For
             the
             space
             3
             of
             forty
             yeares
             ,
             he
             exhibited
             his
             presence
             to
             them
             continually
             in
             the
             day
             tyme
             ,
             by
             defending
             their
             campes
             or
             tents
             from
             the
             heat
             of
             the
             sunne
             ,
             in
             the
             forme
             of
             a
             great
             cloudy
             pillar
             ;
             by
             night
             ,
             by
             lightning
             their
             tents
             with
             the
             said
             pillar
             in
             forme
             of
             fyre
             ;
             when
             the
             Camps
             were
             to
             be
             remoued
             from
             place
             to
             place
             ,
             this
             pillar
             did
             lift
             it selfe
             high
             in
             the
             ayre
             ,
             going
             before
             them
             ,
             with
             a
             slow
             pace
             ,
             that
             they
             might
             know
             ,
             what
             way
             they
             were
             to
             goe
             ,
             and
             staying
             when
             ,
             &
             where
             ,
             they
             were
             to
             rest
             ;
             in
             so
             much
             that
             all
             the
             profection
             ,
             or
             going
             ,
             and
             staying
             of
             their
             camps
             depended
             only
             vpon
             the
             prouidence
             
               of
               the
               highest
               power
            
             .
          
           
             5.
             
             Moyses
             (
             by
             4
             the
             commandement
             of
             God
             )
             did
             build
             in
             the
             first
             yeare
             of
             his
             egresse
             out
             of
             Egipt
             a
             Tabernacle
             ,
             and
             in
             the
             second
             yeare
             ,
             the
             first
             moneth
             and
             first
             day
             therof
             ,
             erected
             it
             in
             the
             middest
             of
             the
             cāpe
             ,
             the
             which
             was
             no
             sooner
             set
             vp
             ,
             but
             that
             instātly
             the
             foresaid
             pillar
             cōtinually
             stood
             ouer
             the
             tabernacle
             ,
             as
             it
             were
             couering
             it
             ;
             excepting
             the
             tabernacle
             were
             to
             remoue
             ,
             
             and
             then
             the
             pillar
             aduancing
             it selfe
             on
             high
             ,
             went
             afore
             (
             as
             is
             sayd
             )
             to
             shew
             whither
             they
             were
             to
             goe
             ,
             and
             when
             to
             stay
             .
             When
             5
             Moyses
             entred
             into
             the
             tabernacle
             to
             pray
             vnto
             God
             ,
             then
             God
             in
             the
             sight
             of
             all
             the
             people
             descended
             downe
             vpon
             the
             Tabernacle
             vnder
             that
             cloud
             ,
             &
             the
             prayer
             being
             ended
             ,
             the
             cloud
             ascended
             vp
             againe
             into
             his
             accustomed
             place
             .
          
           
             6.
             
             When
             the
             people
             of
             Israel
             6
             were
             afflicted
             with
             the
             extremity
             of
             thirst
             in
             the
             eleuenth
             mansion
             in
             
               Raphidim
               ,
               Moyses
            
             by
             diuine
             commandement
             did
             strike
             with
             his
             rod
             a
             dry
             Rocke
             ,
             out
             of
             which
             presently
             gushed
             great
             store
             of
             water
             ;
             the
             same
             also
             was
             done
             in
             their
             thirtith
             three
             stay
             in
             Cades
             .
             At
             which
             place
             Moyses
             somewhat
             doubted
             (
             in
             regard
             of
             the
             Israelites
             incredulity
             )
             whether
             God
             would
             giue
             them
             water
             or
             no
             ,
             and
             was
             therefore
             chastised
             with
             this
             punishment
             from
             God
             ,
             to
             wit
             ,
             Thou
             shalt
             not
             bring
             the
             people
             into
             the
             Land
             of
             promise
             ;
             for
             thou
             shalt
             dye
             before
             that
             tyme.
             
          
           
             7.
             
             When
             the
             children
             of
             Israel
             desired
             to
             feed
             vpon
             flesh
             ,
             and
             for
             that
             cause
             ,
             coueting
             after
             the
             pots
             of
             Egipt
             ,
             murmured
             against
             Moyses
             ;
             God
             (
             though
             offended
             therewith
             )
             promised
             them
             flesh
             ,
             and
             therupon
             the
             day
             after
             did
             send
             into
             their
             camps
             such
             a
             multitude
             of
             quayles
             ,
             as
             that
             they
             serued
             them
             all
             
             for
             a
             whole
             moneth
             after
             .
             It
             might
             be
             probably
             thought
             ,
             that
             there
             were
             scarce
             to
             be
             found
             in
             the
             whole
             world
             so
             great
             abūdance
             of
             this
             kynd
             of
             birds
             .
             But
             God
             7
             presently
             punished
             this
             their
             inordinate
             desire
             of
             eating
             flesh
             ,
             with
             the
             death
             of
             many
             of
             them
             ,
             and
             thereupon
             the
             place
             ,
             where
             they
             were
             buryed
             was
             called
             ,
             
               Sepulchra
               Concupiscentiae
            
             .
          
           
             8.
             
             The
             spyes
             being
             returned
             (
             which
             were
             sent
             by
             the
             Isralites
             abroad
             )
             and
             extolling
             the
             strength
             of
             their
             Enemies
             ,
             and
             calūniating
             &
             debasing
             the
             land
             of
             promise
             ,
             the
             people
             through
             feare
             shewed
             great
             diffidence
             in
             Gods
             promises
             ;
             in
             so
             much
             ,
             that
             they
             disclaymed
             from
             al
             interest
             in
             the
             land
             of
             Promise
             ,
             &
             desyred
             to
             returne
             into
             Egipt
             ;
             For
             which
             cause
             our
             Lord
             being
             angry
             ,
             condemned
             to
             death
             all
             those
             ,
             who
             were
             twenty
             yeares
             of
             age
             or
             aboue
             (
             which
             number
             came
             to
             63.
             thousands
             of
             Men
             ,
             and
             fiue
             hundred
             )
             two
             only
             excepted
             ,
             to
             wit
             ,
             Caleb
             and
             Iosue
             ,
             which
             trusting
             in
             the
             assistance
             of
             God
             ,
             much
             animated
             the
             people
             ;
             for
             he
             decreed
             ,
             that
             none
             of
             them
             should
             enter
             into
             the
             land
             of
             Promise
             ,
             but
             that
             they
             all
             (
             as
             being
             murmurers
             against
             his
             diuine
             prouidence
             )
             should
             dye
             in
             the
             wildernes
             ,
             for
             which
             cause
             he
             detained
             them
             fourty
             yeares
             in
             the
             desart
             ,
             leading
             them
             now
             hither
             ,
             
             now
             thither
             vntill
             they
             were
             all
             consumed
             and
             wasted
             away
             .
             Yet
             their
             children
             ,
             8
             which
             arriued
             not
             to
             the
             years
             of
             twenty
             ,
             were
             reserued
             aliue
             ,
             &
             substituted
             in
             their
             parents
             places
             .
             Whereupon
             it
             followed
             ,
             that
             although
             in
             the
             fortith
             yeare
             (
             when
             the
             land
             of
             Promise
             was
             to
             be
             possessed
             by
             them
             )
             all
             the
             murmurers
             were
             dead
             ,
             yet
             in
             regard
             of
             the
             many
             thousands
             proceeding
             from
             their
             children
             ,
             and
             those
             of
             the
             tribe
             of
             Leui
             (
             which
             amounted
             to
             23.
             thousand
             )
             there
             were
             then
             more
             to
             enter
             into
             the
             land
             of
             Promise
             ,
             then
             were
             in
             the
             first
             yeare
             .
          
           
             9.
             
             
               Core
               ,
               Dathan
            
             ,
             and
             Abiron
             being
             the
             chiefest
             men
             among
             the
             Israelites
             (
             seconded
             by
             two
             hundred
             &
             fifty
             of
             the
             noblest
             among
             them
             )
             raysed
             a
             sedition
             against
             Moyses
             and
             Aaron
             ;
             and
             thus
             the
             mindes
             of
             the
             people
             were
             auerted
             from
             performing
             their
             
             obedience
             ,
             as
             if
             Moyses
             and
             Aaron
             had
             ambitiously
             sought
             the
             Principality
             and
             Pontificality
             ,
             and
             did
             not
             vndertake
             it
             at
             the
             cōmandement
             of
             God.
             Therefore
             for
             the
             indignity
             of
             the
             matter
             ,
             Moyses
             appealed
             to
             the
             iudgment
             of
             God
             heerein
             ,
             who
             decyded
             the
             cause
             by
             inflicting
             a
             most
             horrible
             chastisement
             vpon
             them
             ,
             in
             the
             eye
             of
             all
             the
             rest
             ;
             for
             Moyses
             had
             fearce
             made
             an
             end
             of
             his
             cōminations
             and
             threats
             ,
             but
             the
             earth
             
             vnderneath
             them
             began
             to
             tremble
             ,
             and
             (
             as
             a
             Sea
             )
             to
             floate
             to
             and
             fro
             .
             And
             then
             gaping
             with
             a
             vast
             opennes
             ,
             &
             mighty
             fragour
             and
             noyse
             ,
             it
             did
             absorpe
             and
             swallow
             downe
             
               Core
               ,
               Dathan
            
             ,
             and
             Abiron
             ,
             with
             all
             their
             tabernacles
             and
             goodes
             ,
             and
             after
             closed
             it selfe
             togeather
             ,
             not
             leauing
             any
             print
             or
             shew
             of
             its
             former
             opening
             ;
             and
             as
             touching
             the
             other
             two
             hundred
             and
             fifty
             ,
             being
             their
             associates
             in
             rebelling
             ,
             a
             huge
             fire
             from
             heauen
             rushed
             vpon
             them
             ,
             &
             cōsumed
             them
             ,
             so
             as
             no
             parcels
             of
             their
             bodies
             remayned
             .
             The
             day
             after
             ,
             when
             as
             the
             people
             began
             another
             insurrection
             against
             Moyses
             and
             Aaron
             ,
             as
             esteming
             them
             the
             authours
             of
             the
             former
             destruction
             ,
             and
             that
             God
             (
             for
             their
             sakes
             )
             punished
             with
             death
             (
             as
             they
             thought
             )
             innocent
             men
             ,
             at
             which
             God
             was
             so
             highly
             offended
             ,
             that
             he
             sent
             a
             fyar
             among
             them
             ,
             with
             the
             which
             fourteene
             thousand
             and
             seauen
             hundred
             were
             instantly
             burned
             to
             death
             .
          
           
             10.
             
             Another
             tyme
             in
             like
             sort
             ,
             the
             people
             (
             through
             the
             tedious
             wearisomnes
             of
             their
             iourney
             )
             murmuring
             against
             God
             ,
             he
             againe
             sent
             a
             fyar
             among
             them
             ,
             which
             deuoured
             9
             and
             consumed
             the
             vttermost
             parts
             of
             their
             camps
             ,
             and
             tents
             ;
             &
             had
             wasted
             further
             therein
             ,
             if
             Moyses
             had
             not
             prayed
             to
             the
             contrary
             ;
             at
             whose
             prayers
             the
             earth
             
             opening
             ,
             the
             fyar
             descended
             downewards
             ,
             and
             so
             ceased
             .
          
           
             11.
             
             Not
             long
             after
             this
             ,
             the
             people
             againe
             murmuring
             against
             the
             diuine
             Maiesty
             ,
             by
             reason
             of
             the
             length
             of
             their
             trauell
             ,
             God
             sent
             among
             them
             certaine
             fiery
             10
             serpetns
             ,
             at
             whose
             stingings
             and
             by
             ▪
             tings
             ,
             many
             of
             the
             people
             submitted
             themselues
             to
             Moyses
             ,
             with
             acknowledgment
             of
             their
             sinne
             .
             Thereupon
             Moyses
             (
             by
             the
             cōmandement
             of
             God
             )
             erected
             the
             
               brazen
               serpent
            
             ,
             hanging
             it
             vpon
             a
             high
             Pole
             ,
             or
             forke
             ,
             at
             the
             beholding
             only
             whereof
             ,
             all
             those
             were
             cured
             ,
             that
             were
             afore
             wounded
             by
             the
             foresaid
             dangerous
             serpents
             .
             This
             11
             was
             a
             most
             illustrious
             and
             cleare
             type
             or
             figure
             of
             Christ
             our
             Lord
             hanging
             vpon
             the
             Crosse
             ,
             in
             the
             beliefe
             and
             faith
             of
             whome
             alone
             ,
             the
             wounds
             of
             the
             old
             serpent
             are
             cured
             ,
             and
             eternall
             saluation
             is
             purchased
             .
          
           
             12.
             
             To
             conclude
             ,
             during
             those
             forty
             yeares
             of
             the
             Israelites
             stay
             in
             the
             wildernes
             neither
             their
             clothes
             ,
             nor
             their
             shoes
             became
             worse
             ,
             or
             old
             with
             wearing
             ;
             Gods
             good
             prouidence
             so
             preseruing
             them
             ,
             in
             that
             they
             had
             not
             there
             conuenient
             meanes
             of
             procuring
             of
             new
             .
             Add
             to
             all
             these
             former
             ,
             so
             many
             helpes
             and
             furtherances
             in
             their
             warrs
             ,
             so
             many
             famous
             victories
             obtained
             through
             Gods
             particuler
             assistance
             ,
             so
             many
             
             of
             their
             enemies
             slaine
             either
             with
             no
             losse
             or
             with
             very
             small
             on
             the
             Israelites
             side
             ;
             we
             read
             that
             the
             Army
             12
             of
             Amalec
             was
             ouercome
             by
             the
             Israelites
             ,
             through
             the
             prayers
             of
             Moyses
             ;
             for
             during
             all
             that
             tyme
             that
             Moyses
             was
             lifting
             vp
             his
             hands
             to
             God
             ,
             Israell
             ouercame
             ,
             and
             when
             he
             suffered
             his
             hands
             to
             fall
             downe
             ,
             Amalec
             vanquished
             :
             which
             point
             no
             doubt
             serued
             ,
             as
             a
             great
             mistery
             .
             The
             riuer
             of
             13
             Iordan
             did
             deuide
             it selfe
             in
             the
             presence
             of
             the
             Arke
             ,
             to
             wit
             ,
             the
             higher
             part
             of
             it
             swelling
             ,
             as
             a
             mountaine
             ,
             and
             the
             lower
             part
             altogether
             dry
             ,
             and
             gaue
             passages
             to
             all
             the
             people
             .
             The
             14
             walles
             of
             Iericbo
             being
             most
             strōg
             ,
             fell
             downe
             to
             the
             ground
             only
             at
             the
             sound
             of
             the
             trumpets
             ,
             &
             voice
             or
             clamour
             of
             the
             ●●●ple
             .
             Many
             of
             the
             army
             of
             the
             fiue
             kings
             of
             the
             15
             Amorrheans
             being
             discomfited
             by
             the
             Israelites
             ,
             and
             flying
             away
             ,
             were
             in
             their
             flight
             killed
             by
             haile
             stones
             sent
             from
             heauen
             .
             The
             Sunne
             and
             the
             Moone
             at
             the
             commandement
             of
             Iosue
             (
             God
             yealding
             to
             his
             petition
             )
             for
             the
             space
             of
             ten
             or
             twelue
             houres
             stayed
             their
             motions
             ,
             vntill
             he
             had
             vanquished
             his
             enemyes
             .
             I
             omit
             many
             other
             fauours
             granted
             to
             the
             people
             of
             Israel
             for
             their
             obtaining
             of
             the
             land
             of
             Promise
             ;
             all
             which
             do
             euidently
             demonstrate
             the
             peculiar
             prouidence
             &
             assistance
             of
             God.
             Now
             
             all
             these
             euents
             serued
             ,
             but
             as
             figures
             and
             types
             of
             such
             things
             ,
             as
             should
             happen
             in
             the
             Church
             during
             the
             tyme
             of
             the
             new
             testament
             ;
             also
             they
             are
             of
             force
             to
             secure
             vs
             now
             in
             tyme
             of
             grace
             ,
             of
             Gods
             prouidence
             (
             besides
             in
             freeing
             his
             seruantes
             from
             the
             bondage
             of
             the
             Diuel
             )
             for
             our
             entrance
             into
             the
             heauenly
             country
             .
          
           
             Fiftly
             ,
             those
             things
             are
             to
             be
             considered
             ,
             which
             chanced
             to
             the
             Israelites
             ,
             when
             they
             were
             gouerned
             by
             Iudges
             ,
             and
             after
             they
             entred
             into
             the
             land
             of
             Promise
             ;
             for
             as
             oftē
             as
             (
             after
             the
             custome
             of
             other
             countries
             )
             they
             fell
             to
             the
             worship
             of
             Idols
             ,
             they
             were
             most
             grieuously
             afflicted
             by
             God
             ,
             as
             being
             brought
             vnder
             the
             yoke
             and
             seruitude
             of
             their
             enemyes
             ,
             but
             when
             soeuer
             they
             grew
             truly
             penitent
             of
             such
             their
             Idolatry
             ,
             returning
             vnto
             God
             with
             a
             contrite
             and
             sincere
             mind
             ,
             then
             God
             (
             being
             at
             hand
             ready
             to
             commiserate
             the
             distressed
             )
             raised
             vnto
             thē
             a
             Captaine
             or
             leader
             ,
             which
             did
             vindicate
             and
             free
             them
             from
             their
             thraldome
             and
             oppression
             ,
             and
             did
             reduce
             thē
             to
             their
             former
             liberty
             .
             For
             seauen
             seuerall
             tymes
             (
             a
             thing
             most
             strange
             and
             wonderfull
             )
             while
             they
             were
             gouerned
             by
             captaines
             this
             hapned
             ;
             for
             as
             often
             they
             relapsed
             into
             Idolatry
             ,
             so
             often
             they
             were
             deliuered
             into
             the
             hands
             of
             their
             enemies
             ;
             and
             so
             often
             ,
             flying
             
             with
             true
             penitency
             vnto
             God
             ,
             they
             were
             succoured
             .
             And
             first
             Iosue
             and
             others
             of
             the
             more
             ancient
             ,
             being
             dead
             ,
             (
             who
             were
             behoulders
             of
             the
             wonderfull
             workes
             of
             God
             ,
             and
             contained
             the
             people
             in
             the
             true
             religion
             )
             they
             left
             God
             ,
             16
             mancipating
             and
             subiecting
             themselues
             to
             the
             worshipping
             of
             the
             Idols
             of
             Baalim
             and
             Astaroth
             .
             For
             which
             sinne
             God
             deliuered
             them
             into
             the
             hands
             of
             
               Chusan
               Rathasa●m
            
             King
             of
             Mesopotamia
             ,
             whome
             they
             serued
             eight
             yeares
             .
             Now
             this
             subiection
             seeming
             in
             the
             end
             very
             heauy
             vnto
             them
             ,
             and
             they
             (
             through
             the
             admonition
             of
             holy
             men
             )
             acknowledging
             it
             to
             be
             inflicted
             by
             God
             for
             their
             sinne
             of
             ●dolatry
             ,
             &
             being
             penitent
             for
             it
             ,
             earnestly
             beseeched
             mercy
             and
             helpe
             ;
             therefore
             our
             Lord
             taking
             mercy
             of
             them
             sent
             them
             Othoniell
             ,
             who
             gathering
             forces
             ,
             ouerthrew
             the
             King
             of
             Mesopotamia
             ,
             and
             freed
             the
             people
             from
             their
             bondage
             .
             After
             the
             death
             of
             Othoniell
             ,
             the
             people
             againe
             (
             forgetful
             of
             Gods
             benefits
             and
             commandements
             ,
             &
             led
             with
             the
             custome
             of
             other
             countries
             )
             returned
             to
             Idolatry
             ;
             for
             the
             punishment
             of
             which
             their
             sinne
             ,
             our
             Lord
             stirred
             vp
             Eglon
             King
             of
             Moab
             ,
             with
             the
             Amalites
             and
             Amalacites
             ,
             by
             whome
             they
             17
             were
             badly
             intreated
             for
             the
             space
             of
             eighteene
             yeares
             ;
             but
             they
             after
             loathing
             their
             former
             sinnes
             ,
             and
             flying
             
             vnto
             God
             for
             pardon
             ,
             God
             sent
             them
             Aod
             ,
             who
             with
             the
             death
             of
             the
             King
             and
             destruction
             of
             the
             army
             of
             the
             Moabites
             ,
             set
             the
             people
             at
             liberty
             .
             Aod
             being
             dead
             ,
             they
             returned
             againe
             to
             18
             Idolatry
             ,
             in
             reuenge
             of
             which
             wickednes
             ,
             our
             Lord
             deliuered
             them
             vp
             vnto
             the
             power
             of
             Iabin
             King
             of
             Chanaan
             ,
             who
             afflicted
             them
             twenty
             yeares
             together
             ;
             but
             tribulation
             giuing
             them
             againe
             vnderstāding
             ,
             they
             grieued
             for
             their
             sinnes
             ,
             and
             supplicated
             Gods
             mercy
             ,
             who
             moued
             there
             with
             raysed
             vp
             Debora
             a
             prophetesse
             ,
             &
             Barac
             a
             man
             of
             armes
             ,
             who
             gathering
             an
             army
             ,
             vanquished
             the
             forces
             of
             the
             King
             of
             Iabin
             ,
             with
             the
             death
             of
             Sisara
             his
             captaine
             ,
             by
             the
             hands
             of
             a
             woman
             called
             Iahel
             .
          
           
             The
             people
             of
             Israel
             enioying
             peace
             ,
             and
             quiet
             ,
             fell
             againe
             to
             idolatry
             ,
             and
             became
             therefore
             subiect
             to
             the
             19
             Madianits
             ,
             by
             whome
             during
             seauen
             yeares
             they
             were
             grieuously
             oppressed
             .
             But
             they
             being
             in
             this
             calamity
             ,
             repented
             and
             prayed
             help
             frō
             God
             ,
             whereupon
             they
             were
             first
             sharply
             rebuked
             by
             a
             Prophet
             ,
             because
             they
             being
             so
             often
             deliuered
             out
             of
             the
             handes
             of
             their
             enemies
             by
             God
             ,
             and
             hauing
             receaued
             so
             many
             benefits
             from
             his
             diuine
             bounty
             ,
             did
             neuertheles
             so
             often
             depart
             from
             his
             seruice
             and
             worship
             .
             But
             when
             they
             were
             most
             
             importunate
             and
             instant
             with
             God
             in
             their
             prayers
             for
             their
             deliuery
             ,
             he
             raysed
             Gedeon
             ,
             to
             whome
             an
             Angell
             was
             sent
             in
             mans
             forme
             ,
             encouraging
             him
             to
             so
             great
             a
             worke
             ;
             who
             when
             he
             was
             assured
             by
             pregnant
             signes
             from
             heauen
             of
             the
             victory
             ,
             he
             alone
             with
             three
             hundred
             vnarmed
             men
             ,
             furnished
             only
             with
             a
             trumpet
             ,
             and
             a
             vessell
             of
             earth
             containing
             in
             it
             a
             firebrand
             ,
             vndertooke
             so
             great
             an
             enterprise
             .
             These
             sounding
             the
             trumpet
             in
             three
             places
             of
             the
             army
             ,
             there
             instantly
             did
             ryse
             so
             great
             a
             tumult
             amōg
             the
             enemies
             ,
             as
             that
             they
             being
             stroken
             with
             a
             sudden
             fury
             ,
             partly
             by
             killing
             one
             another
             with
             their
             owne
             swords
             ,
             and
             partly
             by
             being
             slaine
             in
             the
             pursuit
             ,
             there
             were
             dead
             of
             them
             more
             then
             a
             hundred
             thousand
             .
             Gedeon
             being
             dead
             ,
             they
             relapsed
             againe
             to
             Idolatry
             20
             for
             which
             cause
             our
             Lord
             deliuered
             thē
             to
             the
             power
             of
             the
             Philistians
             and
             the
             Ammonites
             ,
             from
             whose
             hands
             they
             receaued
             great
             afflictiōs
             and
             pressures
             ,
             during
             the
             tyme
             of
             eighteene
             yeares
             :
             they
             returning
             againe
             to
             our
             Lord
             ,
             &
             asking
             pardon
             of
             him
             ,
             obtained
             for
             their
             captaine
             Iephte
             ,
             who
             being
             prouided
             of
             an
             army
             fought
             with
             the
             enemies
             ,
             and
             got
             at
             one
             tyme
             twenty
             of
             the
             Ammonites
             citties
             ,
             restoring
             the
             Israelites
             to
             their
             former
             liberty
             .
          
           
           
             Scarcely
             had
             fiue
             and
             twenty
             yeares
             passed
             from
             the
             death
             of
             Iepthe
             ,
             but
             the
             Israelites
             returned
             againe
             to
             their
             old
             vomit
             by
             abandoning
             of
             God
             (
             of
             whose
             benefites
             they
             had
             before
             so
             often
             tasted
             )
             plunging
             themselues
             a
             new
             into
             Idolatry
             ,
             the
             chiefe
             cause
             of
             all
             their
             miseries
             ,
             and
             therfore
             they
             were
             made
             againe
             subiect
             vnder
             the
             yoke
             of
             the
             21
             Philistians
             during
             the
             space
             of
             forty
             yeares
             ;
             but
             in
             the
             end
             God
             being
             moued
             with
             mercy
             ,
             sent
             them
             Sampson
             ,
             whose
             strength
             of
             body
             was
             such
             (
             seconded
             with
             the
             peculiar
             force
             of
             God
             )
             as
             nothing
             was
             able
             to
             withstand
             him
             ,
             for
             he
             toare
             a
             sunder
             with
             his
             handes
             a
             Lyon
             ,
             that
             came
             fiercely
             vpon
             him
             ,
             and
             carryed
             vpon
             his
             shoulders
             the
             gate
             doores
             of
             the
             citty
             Gaza
             ,
             within
             which
             ,
             being
             besieged
             by
             his
             enemyes
             ,
             he
             was
             shut
             ;
             in
             like
             sort
             ,
             he
             being
             vnarmed
             ,
             inuaded
             the
             whole
             army
             of
             many
             armed
             souldiers
             ōly
             with
             the
             Iaw
             bone
             of
             an
             Asse
             ,
             wherewith
             he
             killed
             a
             thousand
             ,
             &
             droue
             the
             rest
             into
             flight
             .
             Againe
             he
             ouer
             threw
             the
             house
             of
             Dagon
             ,
             two
             of
             the
             chiefe
             pillars
             therof
             ,
             being
             shaken
             downe
             by
             the
             strength
             of
             his
             arme
             ;
             many
             thousandes
             of
             the
             Philistiās
             (
             who
             were
             present
             )
             being
             killed
             with
             the
             fall
             .
             Which
             afflictions
             gaue
             to
             the
             Israelites
             some
             breathing
             tyme
             of
             ease
             and
             rest
             :
             but
             they
             againe
             enioying
             a
             long
             peace
             
             
             
             
             
             and
             increasing
             the
             mount
             of
             their
             former
             sinnes
             ,
             with
             the
             accesse
             of
             more
             ,
             they
             were
             once
             more
             cast
             into
             the
             handes
             of
             Philistians
             ,
             by
             whome
             there
             were
             slaine
             34.
             thousand
             Israelites
             :
             besides
             the
             Arke
             was
             taken
             ,
             &
             the
             keepers
             of
             it
             (
             to
             wit
             
               Ophni
               &
               Phinees
            
             ,
             two
             principall
             Priests
             )
             were
             killed
             ,
             as
             God
             fore●ould
             by
             Samuel
             ,
             that
             the
             same
             should
             come
             to
             passe
             .
             This
             calamity
             happened
             in
             the
             fortith
             yeare
             of
             Heli.
             Yet
             heere
             were
             the
             Israelites
             (
             though
             ouercome
             )
             so
             punished
             ,
             as
             that
             the
             Philistians
             (
             though
             conquerours
             )
             were
             afflicted
             with
             farre
             more
             grieuous
             miseries
             ;
             for
             when
             they
             offered
             the
             Arke
             of
             God
             to
             their
             Idol
             (
             as
             a
             spoyle
             to
             to
             the
             Victour
             )
             God
             in
             reuénge
             of
             so
             great
             an
             indignity
             ,
             punished
             them
             seueral
             waies
             :
             for
             the
             Idol
             did
             not
             only
             fall
             twice
             downe
             before
             the
             Arke
             ,
             the
             head
             and
             handes
             of
             it
             being
             maymed
             and
             broken
             ;
             but
             also
             the
             bodies
             of
             the
             Philistians
             throughout
             all
             the
             citties
             were
             stroken
             with
             a
             most
             loathsome
             disease
             ,
             to
             wit
             ,
             their
             hindermost
             intestine
             or
             gut
             became
             putrifyed
             ,
             &
             stood
             farre
             out
             ,
             so
             as
             innumerable
             dyed
             thereof
             .
             Besides
             al
             their
             fruite
             ,
             of
             the
             earth
             &
             their
             yeares
             prouision
             aforehand
             were
             eaten
             &
             consumed
             with
             abundance
             of
             myce
             ,
             comming
             out
             of
             the
             fieldes
             and
             villages
             .
             Doubtlesly
             these
             tribulations
             were
             farre
             more
             heauy
             ,
             then
             
             if
             they
             had
             beene
             brought
             vnder
             the
             yoake
             of
             the
             Israelites
             .
             Therefore
             the
             Philistians
             were
             in
             the
             end
             enforced
             to
             confesse
             the
             power
             of
             God
             of
             Israel
             ,
             and
             honourably
             to
             send
             backe
             the
             Arke
             ,
             with
             all
             its
             dowryes
             ,
             and
             guifts
             ,
             euen
             by
             those
             men
             ,
             who
             were
             witnesses
             of
             the
             calamities
             inflicted
             by
             God
             vpon
             them
             .
             All
             this
             is
             at
             large
             set
             downe
             in
             the
             bookes
             of
             the
             Iudges
             .
          
           
             1.
             
             Sixthly
             ,
             those
             thinges
             are
             to
             be
             taken
             in
             our
             consideration
             ,
             which
             chanced
             to
             the
             Israelits
             being
             vnder
             the
             gouerment
             of
             the
             Kinges
             .
             First
             (
             22
             )
             Saul
             after
             a
             wonderfull
             manner
             ,
             and
             by
             the
             speciall
             fauour
             of
             God
             (
             to
             wit
             by
             diuine
             election
             ,
             and
             also
             by
             lot
             )
             was
             aduanced
             to
             the
             kingdome
             ,
             who
             when
             he
             would
             not
             obey
             Gods
             commandments
             ,
             was
             with
             all
             his
             posterity
             depriued
             by
             God
             of
             all
             regall
             authority
             ,
             and
             in
             the
             end
             his
             army
             being
             vanquished
             ,
             and
             the
             kingdome
             transferred
             vpon
             Dauid
             ,
             himself
             with
             his
             eldest
             sonne
             was
             slaine
             in
             the
             warre
             .
          
           
             2.
             
             Dauid
             (
             although
             a
             great
             worshipper
             of
             God
             )
             had
             his
             sinnes
             (
             to
             wit
             the
             one
             of
             his
             adultery
             ,
             and
             the
             other
             of
             his
             homicide
             )
             most
             seuerely
             punished
             of
             God
             euen
             after
             his
             repentance
             :
             for
             his
             Sonne
             (
             to
             his
             great
             griefe
             )
             was
             depriued
             of
             life
             ,
             and
             the
             fairest
             of
             his
             daughters
             was
             violated
             ,
             and
             defaced
             
             with
             an
             infamous
             incest
             by
             his
             eldest
             son
             ,
             and
             the
             sayd
             sonne
             was
             afterwardes
             treacherously
             slaine
             by
             his
             owne
             brother
             ,
             and
             Dauid
             himselfe
             was
             contume●●ously
             cast
             out
             of
             the
             Kingdome
             by
             his
             owne
             sonne
             ,
             and
             his
             wiues
             were
             constuprated
             &
             abused
             by
             his
             sonne
             .
             All
             which
             aduersities
             ,
             that
             they
             should
             fall
             to
             him
             in
             punishment
             of
             his
             adultery
             &
             homicide
             ,
             were
             foretold
             by
             Nathan
             the
             Prophet
             .
          
           
             3.
             
             Againe
             ,
             when
             Dauid
             sinned
             through
             elation
             (
             24
             )
             &
             pride
             of
             mind
             ,
             in
             numbring
             the
             people
             ,
             God
             in
             punishment
             there
             of
             ,
             by
             his
             Prophet
             Gad
             ,
             sent
             to
             him
             ,
             gaue
             him
             choyce
             of
             one
             of
             these
             three
             chastisements
             ,
             to
             wit
             ,
             whether
             his
             kingdome
             should
             be
             afflicted
             with
             famine
             for
             seauen
             yeares
             ;
             or
             himselfe
             should
             be
             ouercome
             by
             his
             enemies
             for
             three
             moneths
             ;
             or
             should
             be
             infected
             with
             pestilence
             for
             three
             dayes
             .
             Wherupon
             Dauid
             seing
             himselfe
             brought
             into
             these
             straights
             ,
             thus
             answered
             :
             
               Coarctor
               nimis
               &c.
               
               I
               am
               straitned
               ouermuch
               ,
               but
               it
               is
               better
               ,
               that
               I
               fall
               into
               the
               hands
               of
               God
               (
               for
               many
               are
               his
               mercyes
               )
               then
               iuto
               the
               hands
               of
               men
               .
            
             And
             answerably
             hereto
             ,
             he
             made
             choyce
             of
             pestilence
             ,
             with
             the
             which
             being
             suddenly
             sent
             from
             God
             ,
             there
             dyed
             seauenty
             thousand
             men
             in
             three
             dayes
             ;
             but
             after
             sacrifice
             being
             offered
             vp
             for
             the
             appeasing
             of
             Gods
             iustice
             ,
             
             the
             plague
             instantly
             ceased
             .
          
           
             4.
             
             Salomon
             succeeded
             Dauid
             ,
             who
             being
             indued
             from
             God
             with
             a
             greater
             measure
             of
             wisdome
             ,
             then
             any
             other
             man
             ,
             and
             enioying
             more
             riches
             ,
             honour
             ,
             glory
             ,
             and
             a
             longer
             peace
             ,
             then
             any
             of
             the
             former
             Kings
             of
             that
             people
             ,
             at
             length
             being
             giuen
             ouer
             to
             the
             loue
             of
             women
             ,
             was
             so
             absorpt
             with
             the
             pleasure
             of
             them
             ,
             as
             that
             for
             their
             sakes
             he
             was
             content
             to
             worship
             Idols
             :
             In
             reuēge
             of
             which
             so
             great
             an
             offence
             ,
             God
             presently
             after
             his
             death
             diuided
             &
             shared
             his
             Kingdome
             ,
             ten
             trybes
             wherof
             were
             transferred
             vpon
             Ierobam
             ;
             and
             the
             other
             two
             only
             left
             to
             the
             sonne
             of
             Salomon
             ;
             with
             which
             point
             Salomon
             in
             his
             life
             tyme
             was
             threatned
             certainly
             .
             The
             
               prouidence
               of
               God
            
             appeared
             wōderfully
             in
             the
             execution
             of
             this
             diuision
             ,
             as
             is
             to
             be
             seene
             in
             the
             third
             book
             of
             the
             Kings
             ,
             cap.
             11.
             and
             12.
             
          
           
             5.
             
             Ieroboam
             aduanced
             from
             a
             meane
             estate
             to
             the
             Kingdome
             ,
             was
             mainly
             bent
             to
             fortify
             &
             settle
             himselfe
             by
             al
             meanes
             whatsoeuer
             ;
             he
             fearing
             then
             ,
             that
             if
             the
             People
             went
             yearely
             to
             Ierusalem
             ,
             to
             sacrifice
             in
             the
             Temple
             of
             the
             Lord
             ,
             that
             his
             Kingdome
             might
             be
             lost
             ,
             the
             people
             turning
             thēselues
             to
             Roboam
             King
             of
             Iuda
             ;
             therefore
             for
             the
             better
             preuention
             hereof
             ,
             he
             caused
             two
             golden
             calues
             to
             be
             erected
             vp
             as
             Gods
             ,
             and
             
             diuulged
             an
             Edict
             ,
             whereby
             the
             people
             were
             commanded
             not
             to
             go
             to
             Ierusalem
             ,
             but
             to
             sacrifice
             to
             those
             two
             Idols
             .
             This
             proceeding
             might
             (
             perhaps
             )
             seeme
             much
             conducing
             to
             the
             preseruation
             of
             his
             politicke
             state
             ;
             and
             yet
             in
             a
             mature
             consideration
             of
             the
             matter
             ,
             nothing
             could
             be
             inuented
             more
             sorting
             &
             fitting
             to
             the
             vtter
             subuersion
             thereof
             ;
             for
             it
             is
             said
             in
             the
             third
             of
             the
             Kings
             cap.
             13.
             
             
               For
               this
               cause
               the
               house
               of
               Ieroboam
               is
               ouerthrowne
               ,
               and
               blotted
               out
               of
               the
               roundnes
               of
               the
               earth
               .
            
             He
             raigned
             22.
             yeares
             ,
             not
             without
             great
             troubles
             and
             molestations
             ;
             who
             being
             dead
             ,
             his
             sonne
             Nadab
             succeeded
             ;
             but
             he
             scarce
             gouerned
             two
             yeares
             ,
             being
             depriued
             both
             of
             his
             life
             and
             Kingdome
             by
             his
             seruant
             Baasa
             ,
             who
             instantly
             so
             extinguished
             the
             race
             and
             family
             of
             Ieroboam
             ,
             as
             that
             there
             was
             not
             left
             one
             thereof
             .
             And
             this
             very
             thing
             was
             threatned
             to
             him
             by
             the
             Prophet
             .
             But
             such
             (
             for
             the
             most
             part
             )
             are
             the
             Counsels
             and
             proiects
             of
             polititians
             (
             of
             whome
             this
             Ieroboam
             may
             serue
             for
             an
             example
             )
             who
             make
             religion
             to
             be
             subiect
             and
             seruiceable
             to
             policy
             ,
             &
             who
             imbrace
             that
             profession
             of
             faith
             ,
             which
             best
             sorteth
             eyther
             to
             the
             obtayning
             ,
             or
             keeping
             ,
             or
             encreasing
             of
             their
             States
             ,
             and
             other
             such
             humane
             respects
             :
             for
             although
             their
             subtle
             machinations
             and
             plots
             seeme
             at
             the
             first
             to
             be
             
             specious
             ,
             fayre
             ,
             and
             conuenient
             ;
             yet
             in
             processe
             of
             tyme
             they
             commonly
             inuolue
             and
             intangle
             the
             Actours
             ,
             with
             great
             difficulties
             ,
             &
             such
             as
             in
             the
             end
             do
             occasion
             their
             destruction
             ;
             all
             which
             proceedeth
             from
             the
             disposall
             of
             the
             diuine
             Prouidence
             ,
             which
             euer
             hath
             a
             predominancy
             and
             ouerruling
             ouer
             mens
             actions
             and
             determinations
             .
          
           
             6.
             
             After
             the
             death
             of
             Ieroboam
             and
             his
             sonne
             ,
             the
             Empyre
             of
             the
             Israelites
             ,
             was
             houlden
             by
             Baasa
             ,
             whose
             indiscretion
             and
             madnes
             was
             wonderfull
             :
             for
             though
             he
             knew
             ,
             that
             Ieroboam
             with
             his
             whole
             family
             was
             vtterly
             extinct
             for
             committing
             of
             Idolatry
             ,
             notwithstanding
             himselfe
             did
             not
             forsake
             it
             ,
             wherefore
             the
             like
             finall
             destruction
             was
             denounced
             against
             him
             by
             the
             Prophet
             Ie●u
             ;
             the
             execution
             whereof
             was
             not
             long
             delayed
             .
             For
             when
             he
             had
             raigned
             two
             &
             twenty
             yeares
             (
             as
             Ieroboam
             did
             )
             &
             that
             his
             sonne
             Ela
             succeeded
             him
             ,
             euen
             in
             the
             secōd
             yeare
             of
             Ela
             ,
             one
             of
             his
             Captaines
             by
             name
             Zamri
             ,
             did
             ryse
             vp
             against
             him
             ,
             who
             being
             killed
             ,
             Zamri
             inuaded
             the
             kingdome
             ,
             and
             presently
             by
             death
             did
             extirpate
             all
             the
             family
             of
             Baasa
             .
          
           
             Some
             few
             yeares
             after
             ,
             the
             same
             fortune
             happened
             to
             King
             Achab
             ,
             and
             to
             his
             impious
             wife
             Iesabel
             ;
             for
             Achab
             himselfe
             after
             he
             had
             tasted
             of
             many
             calamities
             ,
             was
             
             slaine
             in
             warre
             against
             the
             Syrians
             ,
             and
             after
             his
             death
             Iehu
             (
             appointed
             by
             God
             captaine
             or
             leader
             of
             the
             warre
             )
             killed
             Ochozias
             the
             sonne
             of
             Achab
             ,
             and
             successour
             of
             the
             Kingdome
             ,
             as
             also
             all
             his
             progeny
             ;
             and
             caused
             Iesabel
             the
             Queen
             to
             be
             cast
             frō
             a
             height
             headlong
             downe
             ,
             to
             be
             deuoured
             of
             dogs
             .
             Al
             which
             miseries
             God
             by
             his
             Prophets
             did
             foretell
             to
             fall
             vnto
             them
             ,
             by
             reason
             of
             their
             idolatry
             ,
             and
             their
             other
             sinnes
             .
          
           
             8.
             
             At
             the
             length
             ,
             seeing
             the
             Kings
             of
             Israel
             ,
             and
             the
             people
             would
             neuer
             cease
             from
             sinning
             ,
             and
             particulerly
             from
             worshipping
             of
             Idols
             (
             notwithstanding
             so
             many
             comminations
             and
             threats
             ,
             so
             many
             admonitions
             and
             increpations
             ,
             and
             so
             many
             chastisements
             inflicted
             by
             God
             for
             this
             their
             offence
             )
             they
             were
             in
             the
             end
             depriued
             of
             their
             Kingdome
             ,
             Citties
             ,
             houses
             ,
             grounds
             ,
             possessions
             ,
             and
             liberty
             ,
             themselues
             being
             carryed
             away
             into
             Assyria
             to
             liue
             in
             perpetuall
             bondage
             and
             slauery
             .
             Iust
             after
             this
             manner
             ,
             the
             prouidence
             of
             God
             carryed
             itselfe
             towardes
             the
             Kinges
             of
             Iuda
             ,
             and
             that
             people
             ;
             for
             as
             often
             as
             they
             yielded
             to
             the
             committing
             of
             Idolatry
             ,
             they
             were
             worne
             out
             with
             diuers
             warres
             and
             calamities
             ,
             till
             they
             became
             penitēt
             of
             their
             former
             sinnes
             ;
             but
             when
             they
             worshipped
             God
             truly
             and
             religiously
             ,
             then
             they
             enioyed
             great
             prosperity
             ,
             
             and
             were
             honoured
             with
             many
             victoryes
             ,
             as
             also
             flowed
             in
             all
             opulency
             and
             wealth
             ,
             as
             it
             falled
             out
             in
             
               Abia
               ,
               Asa
               ,
               Iosaphaet
            
             ,
             and
             Ezechias
             .
             For
             against
             Abia
             (
             25
             )
             King
             of
             
               Iuda
               ,
               Ieroboam
            
             came
             with
             fourescore
             thousand
             men
             :
             but
             Abia
             finding
             himselfe
             much
             inferiour
             in
             forces
             ,
             put
             his
             sole
             confidence
             in
             his
             prayers
             to
             God
             ,
             beseeching
             his
             help
             and
             ayde
             ;
             whereupon
             God
             sending
             a
             terrour
             into
             the
             army
             of
             Ieroboam
             ,
             forced
             it
             to
             flight
             ,
             the
             which
             Abia
             following
             ,
             killed
             fifty
             thousand
             of
             his
             men
             ,
             and
             tooke
             many
             of
             his
             citties
             .
             But
             Asa
             (
             26
             )
             had
             a
             farre
             more
             famous
             victory
             ;
             for
             Zara
             the
             Ethiopian
             ,
             with
             a
             huge
             army
             consisting
             often
             hundred
             thousand
             armed
             men
             ,
             made
             warre
             vpon
             Asa
             ,
             who
             though
             farre
             inferiour
             in
             force
             ,
             yet
             putting
             his
             trust
             in
             our
             Lord
             ,
             met
             him
             in
             the
             field
             ,
             and
             vpon
             his
             humble
             prayers
             made
             to
             him
             ,
             the
             Ethiopians
             were
             suddenly
             affrighted
             and
             dismayed
             ,
             and
             thereupon
             began
             to
             fly
             ,
             but
             Asa
             following
             them
             ,
             killed
             most
             of
             the
             army
             ,
             and
             returned
             enriched
             with
             in
             finite
             spoiles
             of
             the
             enemy
             .
          
           
             Neither
             was
             lesse
             wonderfull
             that
             victory
             of
             (
             27
             )
             Iosaphat
             ,
             who
             only
             with
             his
             prayers
             ,
             vertue
             ,
             and
             assured
             hope
             of
             Gods
             assistance
             ,
             without
             any
             weapons
             at
             all
             ouercame
             a
             mighty
             army
             ,
             which
             was
             gathered
             of
             three
             very
             populous
             nations
             ,
             to
             wit
             ,
             
             the
             
               Ammonites
               ,
               Moabites
            
             ,
             and
             the
             Idumeans
             .
             For
             his
             small
             forces
             being
             drawne
             out
             against
             the
             enemy
             ,
             he
             commanded
             his
             Quiristers
             ,
             who
             did
             sing
             diuine
             seruice
             &
             laudes
             ,
             to
             go
             before
             his
             souldiers
             ,
             singing
             ;
             at
             which
             sight
             the
             Enemies
             were
             by
             Gods
             speciall
             prouidence
             possessed
             with
             such
             a
             fury
             ,
             as
             that
             they
             killed
             one
             another
             ,
             leauing
             a
             great
             valew
             of
             spoyles
             to
             the
             Iewes
             .
          
           
             To
             the
             former
             may
             worthily
             be
             adioined
             the
             victory
             of
             (
             28
             )
             Ezechias
             ,
             who
             as
             being
             brought
             to
             great
             extremities
             by
             the
             Assyrians
             ,
             made
             his
             recourse
             to
             God
             by
             prayer
             ,
             who
             hearing
             him
             ,
             sent
             an
             Angell
             to
             assist
             him
             ,
             who
             in
             one
             night
             killed
             one
             hundred
             sourscore
             and
             fiue
             thousand
             Assiryans
             .
          
           
             I
             omit
             the
             captiuity
             of
             Babilon
             ,
             the
             history
             of
             Esther
             ,
             the
             history
             of
             Iudith
             ,
             the
             history
             of
             ●obias
             ,
             the
             warres
             of
             the
             Machabees
             ,
             the
             besieging
             of
             the
             Romans
             ,
             and
             the
             vtter
             ouerthrow
             of
             the
             Iewes
             ;
             in
             all
             which
             the
             
               prouidence
               of
               God
            
             hath
             wonderfully
             appeared
             ▪
             It
             were
             an
             infinite
             labour
             to
             set
             downe
             all
             those
             examples
             ,
             in
             which
             the
             
               Diuine
               Prouidence
            
             hath
             helped
             ,
             succoured
             and
             extolled
             the
             godly
             and
             vertuous
             ;
             and
             on
             the
             other
             side
             hath
             depressed
             ,
             humbled
             ,
             chastised
             ,
             &
             punished
             the
             impious
             and
             wicked
             .
             For
             indeed
             the
             chiefest
             subiect
             of
             the
             holy
             Scripture
             
             is
             this
             ;
             seeing
             all
             their
             narrations
             doe
             tend
             to
             this
             end
             ,
             to
             wit
             ,
             to
             instruct
             men
             ,
             that
             prosperity
             and
             aduersity
             do
             depend
             of
             the
             prouidence
             of
             God
             ;
             and
             that
             both
             these
             seuerall
             fortunes
             are
             allotted
             vnto
             men
             ,
             according
             to
             the
             quality
             of
             their
             workes
             ;
             neither
             can
             any
             one
             decline
             &
             auoid
             the
             power
             of
             the
             sayd
             Prouidence
             .
             In
             which
             point
             the
             sacred
             Write
             of
             God
             differeth
             from
             all
             prophane
             histories
             ;
             for
             that
             being
             written
             by
             the
             peculiar
             incumbency
             and
             direction
             of
             the
             holy
             Ghost
             ,
             relateth
             humane
             matters
             as
             they
             are
             gouerned
             by
             diuine
             prouidence
             .
             Whereas
             these
             other
             ,
             as
             penned
             by
             a
             human
             spirit
             ,
             make
             narration
             of
             them
             ,
             ●●
             they
             proceed
             only
             from
             mans
             prudence
             and
             industry
             .
             Therfore
             that
             forme●
             teacheth
             diuine
             wisedome
             ,
             by
             the
             which
             ,
             man
             with
             a
             godly
             worship
             of
             him
             ,
             adhereth
             vnto
             God
             :
             these
             later
             humane
             wisdome
             ,
             and
             certaine
             small
             trifling
             cautions
             and
             obseruations
             inuented
             ,
             through
             the
             wit
             and
             industry
             of
             man
             ;
             which
             for
             the
             most
             part
             are
             but
             of
             little
             power
             ,
             yet
             often
             are
             accompanyed
             with
             danger
             and
             destruction
             .
             Wherefore
             it
             may
             be
             iustly
             concluded
             ,
             that
             nothing
             is
             more
             agreable
             to
             the
             education
             &
             framing
             of
             Princes
             ,
             then
             the
             reading
             of
             sacred
             and
             diuine
             histories
             ;
             especially
             of
             the
             bookes
             of
             the
             Kinges
             ;
             for
             there
             they
             shal
             be
             instructed
             ,
             
             that
             the
             foundation
             &
             ground-worke
             of
             a
             kingdome
             and
             of
             true
             policy
             ,
             is
             seated
             in
             true
             religion
             and
             iustice
             ,
             without
             which
             any
             Christian
             state
             cannot
             expect
             any
             firmenes
             or
             tranquility
             .
             This
             very
             point
             was
             most
             profitable
             to
             Charles
             the
             fift
             ,
             vnto
             whō
             Adrianus
             his
             Schoolemaster
             did
             read
             the
             bookes
             of
             the
             Kings
             ,
             from
             whence
             he
             tooke
             those
             principles
             ,
             misteries
             ,
             and
             documents
             of
             gouernemet
             ,
             which
             made
             him
             not
             only
             vertuous
             ,
             but
             also
             a
             most
             great
             ,
             potent
             ,
             and
             fortunate
             prince
             .
             Now
             that
             these
             bookes
             are
             to
             be
             altogether
             credited
             ,
             as
             being
             written
             by
             the
             concurrency
             and
             direction
             of
             the
             holy
             ghost
             ,
             is
             aboue
             made
             most
             cleare
             and
             euident
             .
          
        
         
           
             THE
             15.
             
             REASON
             TAKEN
             FROM
             THE
             secret
             punishing
             of
             Blasphemy
             ,
             Periury
             ,
             and
             Sacriledge
             .
             
               CHAP.
               XVII
            
             .
          
           
             THESE
             sinnes
             of
             
               blasphemy
               ,
               periury
            
             and
             sacriledge
             are
             directly
             against
             the
             reuerence
             of
             a
             Deity
             and
             
               diuine
               power
            
             ;
             wherefore
             seing
             it
             is
             euident
             from
             the
             experience
             and
             obseruation
             of
             diuers
             exāples
             ,
             that
             these
             are
             more
             seuerely
             punished
             by
             Gods
             inuisible
             hand
             ,
             then
             other
             sinnes
             are
             ,
             
             we
             therefore
             may
             infallibly
             conclude
             ,
             that
             there
             is
             a
             Deity
             and
             
               a
               diuine
               Power
            
             ,
             which
             hath
             a
             sense
             and
             feeling
             of
             these
             iniuries
             &
             indignities
             cōmitted
             against
             it
             .
             For
             if
             there
             were
             no
             
               diuine
               power
            
             ,
             then
             were
             these
             former
             actions
             no
             sinnes
             ,
             as
             it
             is
             no
             sinne
             to
             speake
             cōtemptuously
             of
             a
             chimera
             ,
             or
             imaginary
             thing
             ,
             or
             to
             sweare
             by
             it
             ,
             or
             to
             cōculcate
             ,
             &
             with
             disgrace
             to
             tread
             the
             signe
             of
             it
             vnder
             our
             feete
             .
             Againe
             if
             these
             former
             things
             be
             no
             sinnes
             ,
             thē
             is
             there
             due
             to
             them
             no
             castigation
             or
             punishment
             ;
             But
             the
             contrary
             to
             this
             is
             euident
             by
             many
             examples
             .
             Pharao
             (
             the
             King
             of
             Egipt
             )
             when
             he
             misprised
             God
             ,
             and
             spake
             of
             him
             with
             contempt
             in
             those
             words
             :
             (
             1
             )
             
               Quis
               est
               Dominus
               &c.
               
               VVho
               is
               the
               Lord
               ,
               that
               I
               should
               heare
               his
               voice
               ,
               and
               let
               Israell
               goe
               ?
               I
               know
               not
               the
               Lord
               ,
               neither
               will
               I
               let
               Israel
               goe
               :
            
             was
             for
             such
             his
             offence
             afflicted
             with
             many
             Calamityes
             ,
             &
             in
             the
             end
             vtterly
             ouerthrowne
             with
             his
             whole
             army
             .
             (
             2
             )
             Sennacherib
             the
             King
             of
             the
             Assirians
             ,
             inuading
             Iudea
             with
             a
             powerfull
             army
             ,
             commanded
             it
             to
             be
             related
             by
             his
             captaines
             to
             Ezechias
             the
             King
             ,
             that
             in
             vaine
             he
             reposed
             his
             trust
             in
             any
             
               diuine
               power
            
             ;
             for
             seeing
             (
             said
             he
             )
             the
             Gods
             of
             other
             nations
             were
             not
             able
             to
             defend
             their
             worshippers
             against
             the
             puissance
             and
             might
             of
             the
             King
             of
             the
             Assyrians
             ;
             therefore
             neither
             
             could
             the
             God
             of
             Israel
             .
             For
             which
             horrible
             blasphemy
             God
             in
             one
             night
             destroyed
             almost
             his
             whole
             army
             ,
             there
             being
             a
             hundred
             eighty
             fiue
             thousand
             armed
             men
             slaine
             by
             an
             Angell
             .
             And
             the
             King
             himselfe
             after
             his
             returne
             into
             Niniuy
             his
             citty
             ,
             and
             sacrificing
             to
             his
             Gods
             (
             who
             could
             not
             defend
             him
             )
             was
             murthered
             by
             his
             owne
             sonnes
             .
             (
             3
             )
             Nabuchodonos●r
             (
             King
             of
             Chaldaea
             )
             when
             in
             his
             fury
             he
             cast
             the
             three
             children
             into
             the
             burning
             Furnace
             ,
             for
             that
             they
             refused
             to
             adore
             a
             Statua
             erected
             by
             him
             ,
             and
             further
             blasphemed
             against
             God
             ,
             in
             preferring
             his
             owne
             power
             before
             the
             power
             of
             God
             ,
             in
             these
             words
             :
             
               Quis
               est
               Deus
               ?
               VVho
               is
               God
               ,
               that
               can
               take
               you
               out
               of
               my
               hāds
               ?
            
             did
             immediatly
             after
             acknowledge
             the
             contrary
             ,
             and
             confessed
             
               a
               Deity
            
             through
             the
             sight
             of
             that
             stupendious
             miracle
             ,
             by
             the
             which
             the
             children
             being
             in
             the
             middest
             of
             the
             flames
             remained
             vnhurt
             &
             not
             burned
             .
             But
             after
             when
             he
             had
             forgot
             the
             same
             ,
             and
             bare
             himselfe
             with
             his
             former
             elation
             and
             pryde
             of
             mind
             ,
             maintayning
             ,
             that
             his
             power
             and
             glory
             stood
             obnoxious
             or
             subiect
             to
             none
             ,
             he
             was
             suddenly
             punished
             by
             God
             ;
             a
             voyce
             from
             heauen
             rushing
             vpon
             him
             ,
             and
             speaking
             thus
             :
             Tibi
             (
             4
             )
             
               dicitur
               Nabuchodonosor
               rex
               &c.
               
               O
               King
               Nabuchodonosor
               ,
               to
               thee
               be
               it
               spoken
               :
               thy
               Kingdome
               shall
               departe
               from
               thee
               .
               And
            
             
             
               they
               shall
               driue
               thee
               from
               men
               ,
               and
               thy
               dwelling
               shal
               be
               with
               the
               beasts
               of
               the
               field
               ;
               They
               shall
               make
               thee
               to
               eate
               grasse
               ,
               as
               the
               oxen
               ;
               And
               seauen
               tymes
               shall
               passe
               ouer
               thee
               ,
               till
               thou
               knowest
               ,
               that
               the
               most
               high
               ●eareth
               rule
               ouer
               ●he
               Kingdome
               of
               men
               ,
               and
               giueth
               it
               vnto
               whomesoeuer
               he
               will.
            
             Which
             voyce
             being
             ended
             ,
             he
             was
             presently
             depriued
             of
             reason
             &
             grew
             madd
             .
             Whervpon
             being
             driuen
             from
             all
             mens
             society
             ,
             he
             begun
             to
             liue
             in
             the
             woods
             among
             beasts
             ,
             and
             during
             seauen
             yeares
             liued
             after
             the
             manner
             of
             beasts
             .
             Which
             period
             of
             tyme
             being
             ended
             ,
             he
             was
             restored
             to
             his
             wits
             and
             senses
             ,
             and
             presently
             thereupon
             most
             excellently
             confessed
             a
             
               diuine
               power
            
             .
             That
             this
             was
             to
             happen
             vnto
             him
             ,
             God
             foreshewed
             it
             a
             yeare
             before
             in
             a
             vision
             ,
             which
             he
             had
             ,
             while
             he
             dreamed
             ;
             which
             vision
             Daniel
             did
             interpret
             .
          
           
             Agripp●
             (
             5
             )
             the
             elder
             being
             in
             Cesaraea
             ,
             and
             cloathed
             with
             sumptuous
             apparell
             ▪
             and
             sitting
             in
             a
             high
             and
             regall
             seat
             ,
             began
             to
             make
             a
             speach
             to
             the
             people
             ;
             but
             some
             of
             his
             flattters
             cryed
             out
             ,
             that
             it
             was
             the
             voice
             of
             some
             God
             ,
             and
             not
             of
             man
             ;
             which
             words
             being
             gratefull
             vnto
             him
             ,
             (
             who
             could
             be
             willing
             to
             assume
             diuine
             honour
             to
             himselfe
             )
             he
             was
             suddenly
             stroken
             with
             an
             Angell
             ,
             and
             so
             his
             flesh
             and
             bowels
             putrifying
             ,
             he
             was
             consumed
             with
             lice
             .
          
           
           
             The
             (
             6
             )
             Syrians
             being
             ouercome
             in
             warre
             by
             the
             Israelites
             in
             certaine
             mountanous
             places
             ,
             ascribed
             their
             ouerthrow
             to
             the
             Gods
             of
             the
             mountaines
             ,
             who
             (
             they
             sayd
             )
             did
             fauour
             the
             Israelites
             ;
             Therefore
             they
             would
             fight
             with
             the
             Israelites
             in
             the
             vallies
             ,
             where
             they
             thought
             the
             God
             of
             Israel
             was
             not
             interessed
             ;
             vpon
             which
             cause
             ,
             God
             by
             his
             Prophet
             thus
             spake
             to
             the
             King
             of
             
               Israel
               ;
               Quia
               dixerunt
               Syri
               &c.
               
               Because
               the
               Syrians
               sayd
               ,
               the
               Lord
               is
               God
               of
               the
               mountaines
               ,
               and
               not
               God
               of
               the
               vallies
               ,
               I
               will
               giue
               all
               this
               great
               multitude
               in
               thy
               hand
               ,
               and
               you
               shall
               know
               ,
               that
               I
               am
               the
               Lord.
            
             And
             thereupon
             both
             their
             armyes
             ioyning
             battel
             after
             ,
             the
             Israelites
             (
             though
             but
             few
             in
             number
             )
             killed
             in
             one
             day
             a
             hundred
             thousand
             footmen
             :
             And
             there
             remained
             in
             a
             neere
             place
             twenty
             seauen
             thousand
             Syrians
             ,
             who
             flying
             into
             the
             citty
             ,
             were
             killed
             with
             the
             fall
             of
             the
             citty
             wals
             :
             doubtlesly
             this
             was
             a
             manifest
             reuenge
             and
             punishment
             of
             the
             former
             blasphemy
             .
          
           
             Nicanor
             (
             7
             )
             being
             leader
             of
             the
             army
             of
             Demetrius
             the
             King
             ,
             &
             intending
             to
             inuade
             the
             Iewes
             vpon
             the
             Sabaoth
             ,
             was
             admonished
             that
             in
             honour
             and
             reuerence
             to
             God
             (
             who
             seeth
             all
             things
             )
             he
             shoud
             forbeare
             that
             sacred
             day
             :
             to
             the
             which
             aduise
             he
             thus
             answered
             :
             
               Estne
               potens
               quispiam
               in
               caelo
               &c.
               
               Is
               there
               a
               Lord
               in
               heauen
               ,
               that
               commandeth
               the
               Saboth
            
             
             
               day
               to
               be
               kept
               ?
               to
               whom
               when
               it
               was
               answered
               .
               Est
               dominus
               viuus
               &c.
               There
               is
               a
               liuing
               Lord
               ,
               which
               ruleth
               in
               heauen
               ,
               who
               commanded
               the
               seauenth
               day
               to
               be
               kept
               :
               he
               replyed
               ;
               Et
               ego
               potens
               &c.
               
               And
               I
               am
               mighty
               vpon
               earth
               to
               command
               them
               ,
               for
               to
               arme
               themselues
               ,
               and
               to
               performe
               the
               Kings
               busines
               .
            
             Vpon
             which
             occasion
             the
             day
             of
             warre
             being
             begun
             ,
             though
             Nicanor
             had
             a
             most
             powerfull
             army
             ,
             furnished
             with
             all
             kind
             of
             munition
             and
             armour
             ;
             yet
             was
             he
             ouerthrowne
             by
             very
             few
             ,
             with
             the
             losse
             of
             thirty
             fiue
             thousand
             men
             .
             His
             blasphemous
             tongue
             likewise
             was
             cut
             of
             ,
             and
             by
             small
             peeces
             cast
             vnto
             birds
             ;
             and
             his
             hands
             ,
             which
             he
             lifted
             vp
             against
             the
             Tēple
             ,
             were
             set
             vp
             in
             an
             opposite
             place
             to
             the
             Temple
             .
          
           
             In
             the
             24.
             of
             Leuiticus
             ,
             the
             Lord
             commanded
             ,
             that
             the
             sonne
             of
             an
             Israelite
             woman
             ,
             who
             had
             blasphemed
             against
             God
             ,
             should
             be
             stoned
             to
             death
             ;
             and
             euen
             in
             that
             place
             this
             law
             of
             stoning
             is
             established
             ,
             and
             two
             seueral
             tymes
             repeated
             in
             these
             words
             :
             (
             8
             )
             
               Qui
               blasphemauerit
               &c.
               
               He
               that
               blasphemeth
               the
               name
               of
               the
               Lord
               ,
               shall
               bee
               put
               to
               death
               ;
               al
               the
               congregation
               shall
               stone
               him
               to
               death
               ,
               aswell
               the
               stranger
               ,
               as
               he
               that
               is
               borne
               in
               the
               land
               :
               VVhen
               he
               blasphemeth
               the
               name
               of
               the
               Lord
               let
               him
               be
               slaine
            
             Certainly
             this
             repetition
             doth
             intimate
             &
             insinuate
             the
             firme
             and
             resolute
             will
             and
             
             mind
             of
             the
             law
             giuer
             herein
             .
          
           
             All
             what
             tyme
             Achior
             (
             9
             )
             cōmended
             the
             power
             of
             the
             God
             of
             heauen
             ,
             and
             auerred
             ,
             that
             the
             Iewes
             were
             secure
             and
             safe
             ,
             in
             that
             they
             worshiphed
             God
             religiously
             ,
             at
             which
             words
             Holofernes
             in
             great
             indignation
             thus
             answered
             :
             
               Quoniam
               prophetasti
               &c.
               
               Because
               thou
               hast
               prophecyed
               among
               vs
               to
               day
               ,
               that
               the
               people
               of
               Israel
               is
               defended
               by
               their
               God
               ,
               I
               will
               shew
               thee
               ,
               that
               there
               is
               no
               other
               God
               ,
               but
               Nabuchodonosor
               &c.
               
            
             For
             which
             blasphemy
             pa●●d
             deare
             ,
             for
             his
             owne
             head
             was
             cut
             of
             by
             the
             hand
             of
             a
             woman
             (
             10
             )
             and
             his
             army
             being
             driuen
             to
             flight
             ,
             a
             great
             part
             therof
             was
             put
             to
             the
             sword
             by
             the
             Iewes
             .
          
           
             Antiochus
             (
             11
             )
             for
             his
             pryde
             and
             blasphemy
             ,
             was
             stroken
             from
             God
             with
             an
             inuisible
             and
             incurable
             disease
             ;
             for
             first
             suddenly
             a
             violent
             payne
             of
             his
             bowels
             inuaded
             him
             ;
             and
             then
             quickly
             after
             he
             fell
             out
             of
             his
             charriot
             ,
             wounding
             himselfe
             dāgerously
             ;
             lastly
             his
             body
             putrifying
             with
             a
             filthy
             consumption
             ,
             and
             breathing
             out
             a
             most
             loathsome
             smell
             was
             consumed
             aliue
             with
             wormes
             .
          
           
             The
             Philistians
             (
             12
             )
             were
             oppressed
             with
             most
             heauy
             afflictions
             from
             God
             ,
             in
             that
             they
             handled
             the
             Arke
             of
             the
             Lord
             vnworthily
             ;
             and
             except
             they
             had
             sent
             it
             backe
             againe
             within
             a
             short
             tyme
             ,
             perhaps
             they
             all
             
             had
             then
             perished
             :
             but
             within
             seauen
             moneths
             they
             restored
             it
             with
             honour
             and
             reuerence
             ,
             vpon
             which
             their
             so
             doing
             ,
             the
             plague
             afore
             among
             them
             instantly
             ceased
             .
          
           
             When
             the
             Bethsamites
             (
             13
             )
             behoulded
             the
             Arke
             of
             the
             Lord
             curiously
             &
             with
             smal
             reuerence
             (
             contrary
             to
             the
             diuine
             precept
             in
             that
             behalfe
             ,
             expressed
             in
             the
             fourth
             booke
             of
             Numbers
             )
             there
             were
             slaine
             of
             the
             chiefest
             among
             them
             seauenty
             men
             ,
             and
             of
             the
             common
             multitude
             fifty
             thousand
             :
             thus
             did
             the
             
               Diuine
               Prouidence
               of
               God
            
             punish
             with
             death
             that
             curious
             and
             irreligious
             sight
             of
             theirs
             .
          
           
             Balthazar
             (
             14
             )
             (
             King
             of
             the
             Chaldeans
             )
             when
             he
             commāded
             the
             holy
             vessels
             to
             be
             brought
             to
             him
             (
             which
             were
             taken
             out
             of
             the
             temple
             of
             the
             Lord
             at
             Ierusalem
             )
             and
             did
             drinke
             in
             them
             with
             his
             noble
             men
             and
             his
             Concubines
             ;
             for
             such
             his
             prophaning
             of
             thē
             did
             presently
             feele
             Gods
             iust
             reuenge
             ,
             for
             in
             the
             middest
             of
             the
             banquet
             and
             iollity
             with
             his
             guests
             ,
             it
             is
             said
             ,
             
               apparuerunt
               digiti
               &c.
               
               There
               appeared
               fingers
               of
               a
               mans
               hand
               ,
               which
               wrote
               ouer
               against
               the
               candlesticke
               vpon
               the
               plaister
               of
               the
               wall
               of
               the
               Kings
               pallace
               .
            
             And
             this
             appeared
             in
             the
             sight
             of
             all
             men
             ,
             and
             with
             great
             consternation
             of
             mind
             and
             feare
             to
             the
             King
             himselfe
             .
             The
             words
             there
             writtē
             were
             these
             three
             :
             
               Mans
               ,
               Thecel
               ,
               Phares
            
             .
             Of
             
             which
             words
             (
             according
             to
             the
             interpretation
             of
             Daniel
             )
             this
             was
             the
             meaning
             :
             Mane
             ,
             that
             is
             ,
             
               God
               hath
               numbred
               thy
               Kingdome
               ,
               and
               hath
               finished
               it
               :
               Thecel
               :
               thou
               art
               weighed
               in
               the
               ballance
               ,
               &
               art
               found
               too
               light
               .
               Phares
               ;
               thy
               Kingdome
               is
               diuided
               ,
               and
               giuen
               to
               the
               Medes
               and
               Persians
               .
            
             To
             conclude
             ,
             that
             very
             night
             the
             Citty
             ▪
             was
             taken
             ,
             and
             the
             King
             with
             infinite
             multitude
             of
             men
             ,
             &
             with
             the
             greatest
             part
             of
             his
             nobility
             was
             ●laine
             .
             Now
             three
             obseruations
             we
             collect
             from
             this
             one
             fact
             :
             first
             ,
             that
             there
             is
             a
             certaine
             period
             of
             tyme
             giuen
             by
             God
             to
             all
             Kingdomes
             ;
             the
             which
             being
             once
             expired
             ,
             the
             Kingdomes
             are
             changed
             ,
             and
             the
             Souerainty
             of
             them
             transferred
             to
             others
             .
             Secondly
             ,
             that
             the
             workes
             of
             euery
             Prince
             and
             King
             are
             to
             be
             expended
             and
             weighed
             ,
             and
             that
             for
             the
             most
             part
             the
             tyme
             of
             their
             gouerment
             is
             appointed
             by
             God.
             Thirdly
             ,
             that
             the
             beginning
             of
             principalities
             and
             Kingdomes
             ,
             their
             destructions
             ,
             their
             continuance
             ,
             and
             translations
             are
             disposed
             by
             the
             Prouidence
             of
             the
             Almighty
             .
          
           
             3.
             
             When
             Heliodorus
             (
             15
             )
             endeauoured
             to
             rob
             the
             sacred
             Treasury
             by
             prophaning
             the
             sanctuary
             of
             the
             temple
             ;
             the
             Iewes
             praying
             deuoutly
             to
             God
             for
             the
             preuenting
             hereof
             ,
             he
             was
             not
             only
             restrained
             by
             God
             of
             his
             purpose
             ;
             but
             was
             greatly
             punished
             
             with
             stripes
             for
             such
             his
             sacrilegious
             attempt
             ;
             and
             his
             souldiers
             ,
             which
             he
             brought
             with
             him
             to
             that
             end
             ,
             were
             possessed
             with
             a
             great
             feare
             and
             dismayednes
             .
             For
             there
             appeared
             vnto
             him
             a
             horseman
             of
             a
             terrible
             aspect
             ,
             and
             rich
             in
             apparell
             ,
             whose
             horse
             comming
             violently
             vpon
             Heliodorus
             with
             his
             former
             feet
             ,
             did
             greatly
             hurt
             him
             ;
             &
             then
             there
             were
             seene
             two
             yong
             men
             of
             excellēt
             strength
             and
             beauty
             ,
             who
             on
             each
             side
             inuading
             Heliodorus
             ,
             did
             so
             whip
             him
             ,
             as
             that
             he
             dispayred
             of
             his
             life
             .
             But
             sacrifice
             being
             offered
             vp
             for
             his
             recouery
             ,
             he
             was
             presently
             cured
             .
             And
             thus
             much
             of
             these
             examples
             ▪
             which
             are
             taken
             out
             of
             the
             holy
             Scriptures
             :
             for
             if
             we
             should
             insist
             in
             all
             other
             examples
             of
             this
             subiect
             ,
             which
             do
             occurre
             in
             prophane
             Histories
             ,
             and
             other
             Ecclesiasticall
             wryters
             ,
             we
             should
             find
             almost
             infinite
             of
             them
             :
             for
             there
             is
             no
             Nation
             ,
             no
             Prouince
             ,
             no
             citty
             ,
             no
             village
             ,
             where
             blasphemyes
             ,
             sacriledges
             and
             periuries
             haue
             not
             very
             often
             beene
             most
             dreadfully
             punished
             by
             Gods
             owne
             hand
             ;
             In
             so
             much
             that
             the
             very
             terrour
             and
             feare
             of
             his
             chastisements
             heere
             in
             hath
             beene
             sufficient
             to
             deterre
             many
             men
             from
             the
             perpetrating
             of
             so
             heinous
             sinnes
             .
             It
             may
             perhaps
             seeme
             strange
             to
             some
             ,
             that
             we
             do
             often
             read
             those
             ,
             who
             were
             contemners
             not
             only
             of
             one
             true
             and
             supreme
             diuine
             
             power
             ,
             but
             also
             euen
             of
             false
             Gods
             ,
             to
             haue
             been
             punished
             most
             strangely
             .
             Answerably
             hereto
             we
             find
             ,
             that
             the
             souldiers
             of
             Zerxes
             ,
             who
             through
             hope
             of
             spoyle
             entred
             into
             the
             temple
             of
             the
             Cabiri
             in
             Thebes
             (
             wherein
             Ceres
             was
             worshipped
             )
             became
             al
             presently
             madd
             ;
             some
             of
             them
             casting
             thēselues
             into
             the
             sea
             ,
             others
             of
             them
             hurling
             themselues
             precipitately
             downe
             from
             the
             top
             of
             high
             rocks
             ,
             as
             Pausanias
             in
             his
             Beotici●
             relateth
             .
             Againe
             ,
             when
             Alexander
             the
             Macedon
             did
             take
             by
             force
             Miletum
             ,
             a
             most
             strong
             citty
             in
             Ionia
             ,
             and
             that
             some
             of
             the
             souldiers
             burst
             into
             the
             temple
             for
             the
             spoyling
             of
             it
             ;
             suddenly
             a
             flame
             of
             fyre
             burned
             and
             blinded
             the
             eyes
             of
             them
             all
             ,
             as
             Lactantius
             wryteth
             lib.
             2.
             cap.
             8.
             and
             
               Valerius
               Maximas
            
             lib.
             1.
             c.
             2.
             
             
               Appius
               Claudius
            
             the
             Censour
             for
             taking
             away
             of
             sacred
             things
             of
             the
             false
             Gods
             ,
             was
             stroken
             blind
             .
             Fuluius
             the
             Censour
             ,
             in
             that
             he
             tooke
             certaine
             marble
             tyles
             or
             plate
             out
             of
             the
             temple
             of
             
               Iuno
               Lascinia
            
             ,
             with
             the
             which
             he
             couered
             the
             building
             which
             he
             made
             at
             Rome
             ,
             called
             
               Aedes
               Fortunae
               Equestris
            
             ,
             became
             madd
             ,
             and
             in
             the
             end
             dyed
             through
             griefe
             ,
             conceaued
             for
             the
             losse
             of
             his
             two
             sonnes
             in
             the
             warrs
             in
             Greece
             .
             Pirrhus
             (
             King
             of
             the
             Epirots
             )
             for
             robbing
             the
             treasury
             of
             
               Proserpina
               Locrensis
            
             ,
             suffred
             shipwracke
             vpon
             the
             shores
             neerest
             to
             that
             Goddesse
             ,
             where
             
             there
             was
             after
             nothing
             to
             be
             found
             safe
             ,
             but
             the
             siluer
             ,
             which
             he
             had
             taken
             afore
             .
             These
             things
             are
             related
             out
             of
             ancient
             wryters
             by
             Lactantius
             lib.
             2.
             cap.
             8.
             and
             diuers
             other
             approoued
             authours
             make
             mention
             of
             the
             like
             euents
             in
             this
             kind
             .
             For
             answere
             hereto
             ,
             it
             is
             to
             be
             said
             ,
             that
             these
             punishments
             do
             not
             proceed
             from
             the
             true
             God
             ;
             but
             from
             the
             Diuells
             ,
             who
             are
             emulous
             of
             diuinity
             ;
             who
             that
             they
             may
             be
             accounted
             Gods
             ,
             and
             that
             they
             may
             the
             more
             easily
             extort
             diuine
             honours
             ,
             endeauour
             to
             imitate
             the
             custome
             &
             proceeding
             of
             the
             true
             God.
             And
             from
             hence
             it
             riseth
             ,
             that
             there
             are
             so
             many
             visions
             ,
             apparitions
             ,
             and
             Oracles
             ;
             so
             many
             false
             and
             adulterate
             miracles
             perfourmed
             by
             them
             ;
             so
             many
             benefits
             seeming
             to
             be
             bestowed
             by
             them
             vpon
             their
             worshippers
             ;
             and
             so
             many
             punishments
             inflicted
             vpon
             such
             ,
             as
             seeme
             more
             negligent
             in
             their
             honours
             :
             for
             by
             their
             prestigious
             sleights
             and
             endeauours
             it
             was
             brought
             to
             passe
             ,
             that
             a
             statua
             or
             Image
             of
             
               Iuno
               Veiensis
            
             spoke
             to
             a
             souldier
             ,
             that
             it
             intended
             to
             go
             to
             Rome
             ;
             that
             the
             Goddesse
             Fortune
             was
             accustomed
             to
             denounce
             perill
             &
             danger
             in
             a
             Womans
             forme
             or
             show
             ;
             that
             a
             ship
             (
             drawne
             with
             a
             string
             )
             did
             follow
             the
             hand
             of
             Claudia
             ;
             that
             Rome
             should
             be
             freed
             of
             the
             plague
             ,
             if
             a
             serpent
             were
             sent
             from
             Epidaurus
             ;
             that
             
               Ceres
               Theb●n●
               ,
               Ceres
               Milesia
            
             ,
             
             
               Proserpina
               Locrensis
            
             ,
             and
             
               Iuno
               Lascinia
            
             did
             Ireuenge
             themselues
             vpon
             those
             ,
             who
             bore
             themselues
             sacrilegiously
             towards
             them
             :
             finally
             ,
             that
             for
             the
             same
             matter
             Hercules
             tooke
             punishment
             of
             
               Appius
               ,
               Iupiter
            
             of
             Atinius
             ,
             and
             Apollo
             of
             a
             souldier
             of
             Scipio
             .
             But
             of
             this
             point
             see
             more
             in
             Lactantius
             l.
             2.
             c.
             17.
             
          
           
             God
             suffered
             these
             euents
             both
             for
             the
             sinnes
             of
             those
             men
             ,
             who
             deserued
             to
             liue
             vnder
             the
             tiranny
             of
             the
             Diuells
             ;
             as
             also
             because
             the
             Heathens
             in
             committing
             indignities
             against
             their
             false
             Gods
             ,
             did
             either
             sinne
             against
             their
             conscience
             ,
             which
             perswaded
             them
             ,
             that
             there
             was
             a
             kind
             of
             diuinity
             in
             them
             ;
             or
             otherwise
             committed
             these
             disgraces
             with
             contempt
             ,
             not
             only
             of
             false
             Gods
             but
             also
             of
             all
             diuine
             and
             supernaturall
             power
             whatsoeuer
             .
             For
             seeing
             ,
             they
             were
             ignorant
             of
             the
             true
             God
             ,
             the
             creatour
             of
             all
             things
             ,
             and
             with
             all
             did
             know
             by
             the
             light
             of
             reason
             ,
             that
             those
             vulgar
             powers
             ,
             which
             were
             worshipped
             of
             the
             common
             sort
             were
             no
             Gods
             ,
             they
             might
             more
             easily
             be
             induced
             to
             thinke
             ,
             that
             there
             was
             no
             
               diuine
               power
            
             at
             all
             ,
             by
             the
             which
             the
             world
             is
             gouerned
             ;
             but
             that
             all
             things
             had
             their
             being
             and
             euent
             by
             a
             fatall
             necessity
             ,
             or
             bytemerity
             and
             rashnes
             of
             fortune
             .
             And
             from
             this
             ground
             it
             is
             ,
             that
             among
             the
             Iaponians
             &
             thē
             of
             China
             ,
             such
             as
             are
             ignorāt
             ,
             are
             eyther
             
             Atheists
             ,
             and
             open
             contemners
             of
             all
             diuinity
             ;
             or
             at
             least
             ,
             do
             greatly
             fluctuate
             &
             stagger
             in
             their
             iudgments
             therein
             .
          
           
             Therfore
             when
             the
             Heathens
             (
             as
             in
             the
             examples
             aboue
             related
             )
             do
             commit
             any
             sacrilegious
             act
             against
             their
             false
             Gods
             ,
             either
             they
             sinne
             against
             their
             conscience
             ,
             in
             the
             which
             they
             belieue
             ,
             that
             there
             is
             a
             certaine
             diuinity
             in
             those
             Gods
             ;
             or
             els
             they
             sinne
             through
             a
             generall
             contempt
             of
             all
             diuine
             power
             ;
             wherfore
             (
             whatsoeuer
             the
             reason
             is
             )
             it
             is
             not
             strange
             ,
             if
             the
             Heathens
             suffer
             punishments
             for
             such
             their
             actions
             .
             Neither
             is
             it
             any
             preiudice
             to
             what
             is
             deliuered
             in
             this
             Chapter
             ,
             that
             among
             blasphemous
             ,
             sacrilegious
             ,
             and
             periured
             men
             ,
             there
             is
             a
             far
             greater
             number
             of
             those
             ,
             who
             are
             not
             punished
             in
             this
             life
             ;
             then
             of
             those
             who
             are
             punished
             ;
             Seing
             this
             is
             no
             signe
             or
             argument
             of
             any
             defect
             or
             want
             of
             Prouidence
             ,
             but
             only
             of
             the
             delaying
             of
             the
             punishment
             .
             For
             it
             doth
             not
             necessarily
             belong
             to
             the
             nature
             of
             prouidence
             ,
             to
             punish
             all
             sinnes
             in
             this
             world
             ;
             but
             to
             suffer
             actions
             and
             things
             for
             the
             tyme
             to
             be
             carryed
             according
             (
             for
             the
             most
             part
             )
             to
             the
             forces
             of
             the
             worker
             ;
             the
             chiefest
             punishment
             being
             reserued
             for
             the
             tyme
             to
             come
             ;
             Since
             otherwise
             ,
             mankind
             would
             shortly
             be
             extinguished
             ,
             and
             the
             offices
             or
             operations
             of
             vertue
             would
             rather
             
             seeme
             to
             be
             seruilely
             coacted
             and
             enforced
             ,
             then
             free
             ,
             or
             proceeding
             from
             any
             ingenuous
             or
             generous
             lyking
             of
             vertue
             .
             It
             is
             certaine
             ,
             that
             Prouidence
             manifesteth
             it selfe
             sufficiently
             ,
             if
             it
             taketh
             punishment
             of
             some
             particular
             men
             in
             this
             world
             after
             an
             vnaccustomed
             manner
             ;
             and
             this
             in
             the
             eye
             of
             the
             world
             ,
             with
             admiration
             and
             astonishment
             of
             all
             ;
             as
             acknowledging
             the
             secret
             hand
             of
             Gods
             power
             ,
             and
             omnipotency
             therein
             .
          
        
         
           
             THE
             ARGVMENTS
             ANSVVERED
             ,
             which
             are
             brought
             against
             the
             being
             of
             a
             Prouidence
             ,
             and
             a
             Deity
             .
             
               CHAP.
               XVIII
            
             .
          
           
             THE
             first
             argument
             against
             a
             diuine
             Prouidence
             may
             be
             this
             :
             Yf
             the
             world
             be
             gouerned
             by
             the
             Prouidence
             of
             some
             supernatural
             power
             ,
             then
             would
             not
             impiety
             &
             wickednes
             so
             much
             preuaile
             and
             predominate
             ,
             nor
             haue
             such
             prosperous
             euents
             against
             vertue
             and
             innocency
             :
             for
             it
             may
             seeme
             chiefly
             to
             belong
             to
             the
             prouidence
             of
             a
             gouernour
             ,
             not
             to
             giue
             the
             bridle
             of
             liuing
             loosely
             to
             the
             wicked
             ,
             but
             to
             curbe
             them
             ,
             and
             force
             them
             to
             better
             courses
             ;
             and
             on
             the
             other
             side
             to
             defend
             and
             cherish
             the
             pious
             ,
             and
             to
             aduance
             them
             to
             honours
             
             and
             riches
             .
             Yf
             in
             any
             great
             Citty
             the
             most
             licentious
             and
             prophane
             persons
             should
             continually
             gouerne
             and
             sterne
             all
             matters
             ,
             wronging
             with
             all
             impunity
             others
             ;
             and
             the
             vertuous
             should
             euer
             rest
             thus
             afflicted
             ;
             who
             would
             say
             ,
             that
             this
             Citty
             were
             gouerned
             by
             a
             prouident
             &
             iust
             Ruler
             ?
             Wherfore
             seeing
             in
             the
             world
             we
             may
             obserue
             such
             a
             perturbation
             of
             Order
             ,
             as
             that
             a
             greater
             can
             hardly
             be
             conceaued
             ;
             to
             wit
             ,
             the
             wicked
             ruling
             and
             doing
             euery
             thing
             to
             their
             owne
             sensuality
             ,
             and
             the
             vertuous
             miserably
             afflicted
             &
             oppressed
             ;
             all
             which
             may
             seeme
             to
             impugne
             ,
             that
             the
             world
             is
             gouerned
             by
             
               one
               supreme
               Prouidence
            
             ,
             which
             iustly
             disposeth
             and
             measureth
             all
             things
             .
          
           
             I
             answere
             hereto
             ,
             and
             say
             ,
             that
             the
             prophane
             Athists
             do
             chiefly
             ground
             themselues
             vpon
             this
             argument
             ;
             as
             also
             that
             the
             faithful
             are
             sometimes
             troubled
             and
             distracted
             therwith
             ,
             as
             the
             Prophet
             Dauid
             in
             his
             Psalme
             72.
             insinuateth
             himselfe
             to
             haue
             bene
             moued
             herein
             .
             But
             the
             answere
             hereto
             ,
             is
             obuious
             ,
             facile
             ,
             and
             easy
             .
             For
             as
             there
             is
             a
             double
             end
             ;
             the
             one
             belonging
             to
             this
             temporal
             life
             ,
             to
             wit
             ,
             the
             tranquillity
             and
             peace
             of
             the
             common
             wealth
             ;
             the
             other
             to
             the
             life
             to
             come
             ,
             and
             this
             is
             the
             eternal
             glory
             in
             heauen
             :
             euen
             so
             we
             are
             to
             consider
             a
             double
             Prouidence
             ,
             wherof
             the
             one
             disposeth
             the
             
             meanes
             for
             the
             obtaining
             of
             the
             temporal
             end
             ;
             the
             other
             of
             the
             eternal
             end
             .
             The
             first
             is
             humane
             and
             political
             ,
             as
             resting
             vpon
             mans
             wisdome
             ,
             and
             tending
             to
             a
             political
             and
             temporal
             good
             ;
             this
             other
             is
             diuyne
             ,
             as
             being
             grounded
             vpon
             diuyne
             wisdome
             ,
             and
             directed
             to
             an
             eternal
             good
             or
             benefit
             .
          
           
             Therfore
             where
             it
             is
             said
             ,
             that
             it
             belongeth
             to
             Prouidence
             to
             bridle
             the
             wicked
             ,
             not
             to
             suffer
             them
             to
             afflict
             the
             vertuous
             without
             controule
             ,
             and
             the
             like
             ;
             this
             is
             true
             ,
             if
             we
             speake
             of
             politicall
             prouidence
             ,
             and
             of
             temporall
             coercion
             and
             constraint
             ;
             for
             seing
             this
             Prouidence
             is
             ordained
             to
             obtaine
             temporall
             peace
             and
             rest
             ,
             the
             function
             of
             it
             is
             to
             hinder
             (
             what
             in
             it
             lyeth
             )
             all
             wickednes
             and
             sinnes
             ,
             wherby
             the
             temporall
             peace
             may
             be
             disturbed
             .
             Wherfore
             it
             may
             be
             truly
             granted
             ,
             that
             in
             what
             Commonwealth
             soeuer
             outrages
             are
             committed
             without
             any
             feare
             of
             punishment
             ;
             the
             same
             either
             wanteth
             a
             gouernour
             ,
             or
             at
             least
             the
             magistrate
             thereof
             is
             vniust
             ,
             partiall
             ,
             and
             tyrannous
             .
          
           
             But
             if
             we
             speake
             of
             that
             
               Supreme
               Prouidence
            
             (
             afore
             mentioned
             )
             then
             is
             it
             false
             to
             affirme
             ,
             that
             it
             belongeth
             to
             its
             functiō
             ,
             not
             to
             suffer
             the
             impious
             to
             gouerne
             and
             rule
             temporally
             ;
             since
             indeed
             the
             contrary
             rather
             appertaineth
             to
             it
             ,
             to
             wit
             ,
             to
             suffer
             all
             things
             (
             as
             they
             are
             heere
             furnished
             with
             
             their
             owne
             faculties
             and
             abilities
             )
             for
             the
             tyme
             to
             take
             and
             enioy
             their
             proceedings
             and
             desires
             ;
             and
             this
             for
             many
             causes
             .
          
           
             First
             ,
             that
             we
             may
             spontaneously
             and
             voluntarily
             be
             carryed
             to
             the
             exercise
             of
             
             vertue
             ,
             &
             not
             be
             compelled
             thereto
             through
             any
             necessity
             :
             for
             vertue
             coacted
             and
             forced
             ,
             is
             not
             vertue
             ,
             but
             rather
             a
             bondage
             of
             the
             mind
             ;
             since
             true
             vertue
             exerciseth
             it selfe
             not
             through
             any
             seruile
             feare
             of
             punishmēt
             ,
             but
             through
             loue
             of
             honesty
             :
             therfore
             to
             the
             end
             ,
             that
             true
             vertue
             and
             perfect
             desert
             may
             haue
             their
             due
             place
             ,
             it
             was
             necessary
             ,
             that
             the
             
               Diuine
               Prouidence
            
             should
             not
             constraine
             men
             thereto
             ,
             but
             should
             leaue
             euery
             man
             to
             his
             free
             choice
             and
             liberty
             herein
             .
          
           
             Secondly
             ,
             because
             the
             dignity
             and
             worth
             of
             eternall
             reward
             is
             so
             great
             ,
             that
             if
             it
             be
             duely
             considered
             ,
             it
             is
             abundantly
             sufficient
             to
             inflame
             our
             desires
             to
             the
             loue
             of
             it
             ,
             and
             to
             excite
             vs
             to
             all
             vertue
             and
             sanctity
             ;
             therfore
             it
             should
             much
             impugne
             the
             excellency
             of
             so
             inestimable
             a
             felicity
             ,
             if
             men
             through
             compulsion
             were
             driuen
             to
             the
             seeking
             of
             it
             .
          
           
             Thirdly
             ,
             if
             eternall
             punishments
             be
             maturely
             expended
             and
             considered
             ,
             they
             are
             fully
             preuailing
             to
             deterre
             men
             from
             all
             flagitious
             and
             impious
             attempts
             .
             Wherupon
             if
             God
             should
             not
             chastice
             men
             in
             this
             world
             ,
             
             yet
             were
             they
             not
             destitute
             of
             his
             Prouidence
             ;
             for
             it
             is
             sufficient
             ,
             that
             he
             promiseth
             rewards
             ,
             &
             threatneth
             punishments
             for
             the
             tyme
             to
             come
             .
          
           
             Fourthly
             ,
             if
             by
             Gods
             disposall
             &
             his
             prouidence
             ,
             wickednes
             should
             euer
             receaue
             its
             retaliation
             and
             recompence
             in
             this
             world
             (
             as
             we
             see
             ,
             politicall
             Prouidence
             inflicteth
             the
             same
             )
             then
             would
             the
             world
             be
             in
             a
             short
             tyme
             extinguished
             and
             ended
             ;
             wherupon
             it
             would
             follow
             ,
             that
             there
             should
             be
             few
             imbracers
             of
             vertue
             ,
             and
             the
             meanes
             for
             the
             wicked
             to
             their
             saluation
             should
             be
             recluded
             and
             shut
             vp
             .
          
           
             Fiftly
             ,
             the
             malignity
             of
             the
             wicked
             is
             not
             in
             vaine
             permitted
             by
             God
             ,
             seeing
             by
             reason
             therof
             the
             vertue
             of
             the
             iust
             is
             often
             more
             stirred
             vp
             and
             exercised
             ,
             and
             appeareth
             more
             worthily
             ;
             as
             also
             there
             is
             giuen
             them
             thereby
             an
             occasion
             of
             a
             greater
             merit
             ,
             and
             a
             more
             glorious
             crowne
             .
             For
             take
             away
             the
             seuerity
             of
             tyrants
             ,
             and
             then
             there
             shal
             be
             no
             glory
             of
             Martyrs
             ;
             take
             away
             the
             wrongs
             proferred
             by
             euill
             men
             ,
             and
             there
             shall
             not
             appeare
             the
             patience
             or
             longanimity
             of
             the
             iust
             and
             vertuous
             ;
             briefly
             ,
             the
             world
             would
             be
             depriued
             of
             an
             infinite
             seed
             of
             goodnes
             ,
             if
             God
             should
             euer
             restraine
             and
             curbe
             the
             wicked
             in
             this
             world
             .
             The
             same
             malignity
             serueth
             to
             punish
             as
             wel
             
             the
             sinnes
             of
             the
             iust
             ,
             as
             of
             the
             impious
             (
             as
             is
             euident
             out
             of
             the
             holy
             Scripture
             .
             )
             So
             God
             diuers
             tymes
             vsed
             the
             malice
             and
             ambition
             of
             the
             
               Assyrians
               ,
               Chaldeans
               ,
               Persians
               ,
               Egiptians
               ,
            
             &
             Romanes
             ,
             as
             a
             meanes
             ,
             wherwith
             to
             chastice
             the
             Israelites
             &
             other
             nations
             ;
             suffering
             them
             according
             to
             a
             limited
             proportion
             of
             tymes
             ,
             places
             ,
             persons
             ,
             calamities
             ,
             and
             punishments
             ,
             to
             afflict
             and
             molest
             the
             people
             of
             God
             ,
             and
             otheer
             countries
             ;
             and
             this
             order
             God
             hath
             obserued
             in
             all
             ages
             ,
             and
             will
             obserue
             it
             till
             the
             consummation
             of
             the
             world
             .
          
           
             Sixtly
             ,
             we
             are
             furthermore
             instructed
             from
             this
             Prouidence
             ,
             that
             temporall
             benefits
             are
             not
             much
             to
             be
             esteemed
             ;
             since
             both
             the
             vertuous
             ,
             and
             the
             vicious
             do
             promiscuously
             participate
             of
             them
             ;
             and
             in
             the
             which
             the
             wicked
             do
             commonly
             more
             increase
             ,
             then
             the
             pious
             and
             the
             iust
             .
             Which
             point
             being
             so
             ,
             then
             how
             great
             are
             those
             benefits
             ,
             which
             God
             hath
             promised
             and
             prepared
             for
             his
             seruants
             ?
             For
             if
             he
             doth
             not
             giue
             these
             temporall
             commodities
             (
             so
             much
             prized
             )
             to
             such
             as
             daily
             dishonour
             him
             with
             their
             bad
             liues
             ,
             then
             what
             ,
             and
             how
             great
             are
             those
             rewards
             ,
             which
             he
             hath
             reserued
             only
             for
             such
             ,
             as
             do
             truly
             feare
             and
             serue
             him
             ?
             To
             be
             briefe
             ,
             this
             temperature
             of
             Gods
             prruidence
             doth
             greatly
             commend
             and
             magnify
             the
             wonderfull
             benignity
             &
             clemency
             of
             God
             ,
             
             which
             while
             it
             slowly
             proceedeth
             to
             reuenge
             ,
             it
             daily
             expecteth
             the
             conuersion
             of
             sinners
             .
             And
             yet
             it
             proceedeth
             in
             such
             sort
             ,
             as
             that
             it
             is
             not
             altogeather
             voyde
             of
             iustice
             &
             seuerity
             ;
             because
             often
             by
             vnaccustomed
             meanes
             euen
             in
             this
             life
             ,
             it
             punisheth
             sinnes
             ,
             to
             show
             that
             God
             doth
             not
             sleepe
             ,
             but
             that
             he
             will
             in
             due
             tyme
             exact
             an
             account
             of
             all
             men
             .
             From
             all
             which
             ,
             it
             appeareth
             ,
             that
             this
             Prouidence
             ,
             which
             suffereth
             so
             great
             a
             perturbation
             in
             humane
             and
             temporall
             things
             ,
             is
             perfect
             and
             grounded
             vpon
             most
             forcible
             reason
             ;
             since
             the
             wrong
             of
             the
             vertuous
             is
             temporall
             &
             momentary
             ,
             and
             is
             to
             be
             changed
             hereafter
             for
             eternall
             rest
             and
             beatitude
             .
             He
             that
             diligently
             weigheth
             this
             point
             ,
             wil
             not
             only
             ,
             not
             be
             scandalized
             at
             the
             vneuen
             dispensation
             of
             these
             humane
             things
             ;
             but
             will
             greatly
             admire
             &
             prayse
             the
             Prouidence
             of
             God
             ,
             who
             vpon
             so
             iust
             motiues
             permitteth
             the
             same
             .
          
        
         
           
             THE
             SECOND
             ARGVMENT
             AGAINST
             the
             diuine
             Prouidence
             ,
             answered
             .
             
               CHAP.
               XIX
            
             .
          
           
             EXPERIENCE
             instructeth
             vs
             ,
             that
             mens
             negotiations
             and
             busines
             haue
             (
             for
             the
             most
             part
             )
             euents
             and
             
             successe
             ,
             answerable
             to
             the
             industry
             &
             care
             vsed
             by
             them
             therein
             ,
             and
             not
             according
             to
             the
             right
             or
             equity
             of
             the
             cause
             ;
             wherupon
             it
             often
             falleth
             out
             ,
             that
             who
             maintaineth
             the
             most
             in
             iust
             causes
             ,
             doth
             preuaile
             in
             thē
             ;
             which
             consideration
             may
             seeme
             to
             insinuate
             ,
             that
             each
             man
             is
             to
             be
             left
             to
             his
             owne
             Prouidence
             ,
             without
             disquisition
             or
             search
             of
             any
             other
             Prouidence
             .
             Accordingly
             hereto
             it
             is
             to
             be
             remembred
             ,
             that
             a
             great
             Generall
             or
             Leader
             in
             the
             warres
             (
             who
             had
             gotten
             diuers
             worthy
             victoryes
             ,
             and
             had
             taken
             a
             Prince
             prisoner
             )
             discoursing
             with
             him
             of
             the
             
               Prouidence
               of
               God
            
             ,
             in
             matters
             of
             warres
             ,
             &
             laying
             his
             hand
             vpon
             his
             sword
             ,
             said
             ,
             That
             (
             &
             no
             other
             )
             was
             the
             Prouidēce
             ,
             wherupon
             he
             was
             to
             rest
             and
             depend
             .
          
           
             I
             answere
             ,
             that
             the
             solution
             of
             this
             argument
             much
             relyeth
             vpon
             the
             former
             ;
             for
             Mens
             affayres
             for
             the
             most
             part
             do
             succeed
             according
             to
             their
             labour
             ,
             care
             and
             solicitude
             vsed
             therein
             ,
             in
             that
             
               the
               diuine
            
             and
             
               supreme
               Prouidence
            
             hath
             decreed
             to
             suffer
             ,
             that
             matters
             (
             during
             the
             season
             and
             tyme
             of
             this
             world
             )
             shal
             be
             carryed
             according
             to
             their
             owne
             peculiar
             motions
             and
             forces
             ,
             the
             reynes
             of
             working
             thus
             ,
             or
             not
             thus
             ,
             being
             freely
             granted
             to
             mans
             nature
             .
             Therefore
             where
             greater
             industry
             or
             power
             is
             found
             (
             though
             lesse
             iustice
             or
             equity
             )
             there
             it
             is
             
             commonly
             accōpanyed
             with
             more
             happy
             and
             fortunate
             euents
             .
             The
             reasons
             of
             Gods
             permission
             here
             in
             are
             aboue
             set
             downe
             and
             vnfoulded
             .
             Ad
             hereto
             ,
             that
             though
             the
             endeauours
             of
             the
             wicked
             may
             (
             for
             the
             tyme
             )
             be
             ouer
             preuailing
             ,
             yet
             there
             is
             no
             perpetuity
             or
             continuance
             thereof
             ;
             for
             this
             prosperity
             is
             for
             the
             most
             part
             tempered
             ,
             or
             rather
             ouer
             ballanced
             with
             many
             aduersities
             and
             afflictions
             .
             Seing
             many
             there
             are
             ,
             who
             either
             in
             their
             first
             beginnings
             ,
             or
             in
             their
             progresse
             (
             at
             what
             tyme
             they
             hould
             themselues
             most
             free
             from
             all
             sudden
             conuulsiōs
             of
             misery
             and
             infelicity
             )
             are
             vtterly
             ouerthrowne
             .
             This
             appeareth
             first
             in
             the
             most
             celebrious
             &
             famous
             Monarchies
             that
             euer
             haue
             flourished
             :
             for
             we
             read
             ,
             that
             the
             Monarchy
             of
             the
             Assyrians
             was
             ouerthrowne
             by
             the
             Chaldeans
             ;
             that
             of
             the
             Chaldeans
             by
             the
             Persians
             and
             the
             Medes
             ;
             this
             of
             the
             Persians
             by
             the
             Grecians
             ;
             &
             the
             monarchy
             of
             the
             Grecians
             by
             the
             Romans
             ,
             which
             is
             at
             this
             presēt
             much
             obscured
             of
             its
             former
             honour
             ,
             and
             brought
             to
             great
             straits
             .
             Againe
             the
             same
             point
             is
             also
             made
             cleare
             in
             the
             persōs
             of
             the
             Monarchs
             themselues
             ,
             if
             we
             but
             cōsider
             the
             calamityes
             and
             miseryes
             ,
             which
             the
             most
             powerfull
             and
             most
             formidable
             among
             them
             haue
             sustained
             .
             For
             Nabuchodonozor
             being
             placed
             vpon
             the
             highest
             pinacle
             
             of
             prosperity
             ,
             and
             after
             the
             ouerthrow
             of
             so
             many
             Countries
             and
             nations
             ,
             was
             suddēly
             stroken
             with
             a
             sentence
             from
             heauen
             ,
             and
             compelled
             to
             liue
             in
             desart
             places
             after
             the
             manner
             of
             beasts
             .
             Baltasar
             (
             nephew
             to
             the
             former
             )
             being
             deuoted
             and
             giuen
             to
             epicurisme
             and
             sensuality
             ,
             was
             flame
             in
             that
             very
             night
             ,
             when
             his
             Citty
             was
             taken
             .
             Cyrus
             ,
             when
             he
             had
             obtained
             the
             honour
             of
             so
             many
             victories
             ,
             was
             (
             with
             the
             losle
             of
             his
             army
             )
             pittifully
             massacred
             by
             the
             
               Scithians
               .
               Xerxes
            
             ,
             with
             his
             forces
             ,
             consisting
             of
             three
             hundred
             thousand
             fighting
             men
             ,
             was
             shafully
             ouercome
             by
             the
             Grecians
             ,
             &
             almost
             extinguished
             .
             Alexander
             the
             great
             after
             the
             dissolution
             of
             the
             Persian
             Empire
             ,
             and
             subiugation
             of
             diuers
             other
             kingdomes
             to
             his
             command
             ,
             dyed
             without
             any
             heires
             ,
             and
             left
             his
             kingdomes
             to
             be
             shared
             by
             his
             Generals
             and
             Leaders
             ,
             who
             after
             through
             mutuall
             and
             inward
             afflictions
             so
             weakned
             and
             impouerished
             themselues
             ,
             as
             that
             in
             the
             end
             they
             were
             brought
             vnder
             the
             yo●ke
             of
             the
             Romans
             .
             Now
             for
             the
             Romans
             ,
             with
             what
             sweating
             ,
             paynes
             ,
             and
             labours
             did
             they
             rise
             and
             grow
             dreadfull
             ?
             With
             what
             calamityes
             were
             they
             often
             worne
             out
             and
             wearyed
             ?
             With
             what
             intestine
             and
             ciuill
             warres
             were
             they
             afflicted
             ?
             What
             exorbitant
             and
             vnaccustomed
             crueltyes
             suffered
             
             they
             of
             their
             Generals
             and
             Emperours
             ?
             Finally
             how
             many
             of
             their
             Generals
             and
             Emperours
             after
             their
             incessant
             and
             indefatigable
             paines
             vndertakēfor
             the
             honour
             of
             their
             countries
             ,
             were
             ignominiously
             and
             basely
             handled
             ,
             and
             in
             the
             end
             cruelly
             butchered
             ?
             Certainly
             it
             were
             an
             infinite
             labour
             to
             insist
             in
             all
             the
             particulars
             of
             this
             kind
             .
             For
             if
             a
             man
             will
             but
             peruse
             either
             the
             ancient
             ,
             or
             moderne
             ,
             and
             later
             historyes
             ,
             he
             shall
             find
             many
             in
             euery
             age
             ,
             whose
             vnlawfull
             attempts
             and
             labours
             (
             though
             they
             were
             extraordinarily
             furnished
             and
             enabled
             with
             power
             &
             forces
             )
             had
             most
             vnfortunate
             and
             deplorable
             successes
             :
             the
             
               Prouidence
               of
               God
            
             interposing
             it selfe
             ,
             and
             disturbing
             al
             their
             wicked
             motions
             &
             endeauours
             ,
             according
             to
             that
             of
             the
             Psalme
             32.
             
             
               Dominus
               dissipat
               cōsilia
               gentium
               &c.
            
             
          
        
         
           
             THE
             THIRD
             ARGVMENT
             .
             
               CHAP.
               XX.
            
             
          
           
             VVE
             see
             ,
             that
             all
             naturall
             things
             do
             euer
             proceed
             after
             one
             and
             the
             same
             manner
             ,
             and
             do
             retayne
             one
             course
             and
             order
             .
             As
             the
             Sunne
             (
             for
             exāple
             )
             we
             obserue
             to
             ryse
             ,
             to
             set
             ,
             to
             runne
             ,
             or
             renew
             his
             circles
             ,
             and
             
             to
             make
             with
             his
             approach
             and
             departure
             the
             accustomed
             seasons
             of
             the
             yeare
             .
             In
             like
             sort
             all
             sublunary
             bodyes
             to
             grow
             &
             decay
             and
             one
             to
             be
             procreated
             and
             generated
             of
             another
             (
             without
             end
             )
             to
             the
             perpetuity
             or
             continuance
             of
             it
             species
             or
             kind
             .
             Now
             all
             this
             procedure
             and
             carriage
             of
             things
             riseth
             from
             the
             force
             of
             nature
             ,
             which
             is
             accustomed
             to
             hold
             so
             perfect
             &
             constant
             an
             order
             .
             And
             therefore
             (
             saith
             the
             Atheist
             )
             no
             other
             Prouidence
             or
             Deity
             (
             besides
             nature
             )
             is
             to
             be
             sought
             after
             ,
             neither
             any
             rewards
             or
             punishments
             are
             to
             be
             expected
             .
             I
             answere
             ;
             &
             first
             say
             ,
             that
             the
             Atheists
             of
             these
             dayes
             do
             chiefly
             support
             themselues
             with
             this
             argument
             ,
             as
             
               S.
               Peter
            
             prophecyed
             in
             his
             second
             epistle
             c.
             7.
             
             
               Venient
               in
               nouissimis
               diebus
               &c.
            
             
          
           
             To
             the
             which
             point
             himselfe
             doth
             answere
             :
             to
             wit
             ,
             that
             the
             promises
             of
             God
             by
             the
             which
             he
             hath
             promised
             his
             eternall
             kingdome
             ,
             are
             not
             to
             be
             accoūted
             as
             vaine
             ,
             because
             they
             seeme
             to
             be
             deferred
             ,
             for
             a
             lōg
             tyme
             ;
             since
             what
             is
             long
             in
             tyme
             to
             vs
             ,
             is
             most
             short
             to
             God
             :
             for
             a
             thousand
             yeares
             to
             him
             (
             who
             comprehendeth
             Eternity
             it selfe
             )
             is
             but
             as
             one
             day
             ,
             or
             rather
             as
             a
             moment
             of
             tyme.
             Againe
             all
             that
             procrastination
             and
             delay
             proceedeth
             frō
             the
             benignity
             of
             God
             by
             the
             which
             he
             expecteth
             each
             mans
             saluation
             .
             Furthermore
             ,
             they
             erre
             ,
             who
             affirme
             
             the
             world
             euer
             to
             continue
             in
             one
             ,
             &
             the
             same
             state
             ;
             for
             long
             since
             it
             was
             ouerflowed
             with
             water
             ,
             and
             hereafter
             it
             shal
             be
             consumed
             with
             fyar
             ,
             &
             then
             there
             shal
             be
             created
             new
             heauens
             and
             a
             new
             earth
             .
             Besides
             ,
             all
             such
             things
             ,
             as
             may
             seeme
             to
             proceed
             by
             force
             of
             nature
             ,
             are
             indeed
             the
             workes
             of
             an
             intelligent
             mynd
             and
             of
             Prouidence
             ;
             for
             these
             two
             do
             not
             impugne
             the
             one
             the
             other
             ;
             for
             the
             motion
             of
             the
             heauens
             ,
             the
             situation
             of
             the
             stars
             ,
             the
             disposal
             of
             the
             earth
             ,
             mountaines
             ,
             riuers
             ,
             and
             seas
             ,
             the
             formes
             of
             liuing
             Creatures
             and
             plants
             ,
             as
             also
             their
             beginnings
             ,
             increase
             ,
             &
             propagation
             are
             the
             works
             of
             Prouidence
             (
             as
             aboue
             we
             haue
             fully
             demonstrated
             .
             )
             Neither
             is
             the
             constancy
             of
             things
             incompatible
             or
             repugnant
             to
             Prouidence
             ,
             seing
             this
             constācy
             is
             assigned
             to
             things
             by
             an
             intellectuall
             Prouidence
             ,
             that
             they
             may
             the
             more
             commodiously
             serue
             mankind
             ,
             vntill
             the
             end
             of
             this
             world
             ,
             appointed
             and
             determined
             by
             God
             ,
             be
             come
             .
          
        
         
           
             THE
             FOVRTH
             ARGVMENT
             .
             
               CHAP.
               XXI
            
             .
          
           
             THE
             fourth
             argument
             is
             taken
             from
             the
             similitude
             of
             being
             borne
             ,
             of
             growing
             ,
             
             increasing
             ,
             waxing
             old
             ,
             and
             dying
             (
             which
             is
             indifferenly
             common
             to
             men
             with
             beasts
             )
             as
             also
             from
             the
             conformity
             of
             corporeall
             members
             in
             them
             both
             .
             From
             which
             consideration
             the
             Atheist
             argueth
             ,
             that
             men
             are
             absolutely
             &
             vtterly
             extinguished
             by
             death
             ,
             as
             well
             as
             vnreasonable
             creatures
             .
             I
             answere
             ,
             that
             this
             illation
             is
             most
             inconsequēt
             ,
             for
             although
             man
             ,
             in
             respect
             of
             his
             affections
             or
             passions
             of
             the
             mind
             ,
             be
             like
             to
             beasts
             ;
             yet
             with
             referēce
             to
             the
             nature
             of
             his
             soule
             ,
             he
             is
             infinitly
             more
             excellent
             ,
             then
             they
             are
             .
             In
             which
             consideration
             man
             approacheth
             more
             neere
             to
             God
             and
             incorporeall
             spirits
             ,
             then
             to
             beasts
             ;
             And
             therefore
             it
             is
             no
             wonder
             ,
             if
             the
             body
             being
             corrupted
             ,
             the
             soule
             remayneth
             immortall
             .
             But
             this
             argument
             rather
             belōgeth
             to
             the
             second
             booke
             ,
             wherof
             the
             subiect
             is
             ,
             touching
             the
             Immortality
             of
             the
             soule
             ;
             though
             secondarily
             and
             by
             way
             of
             consequence
             only
             ,
             it
             impugneth
             the
             nature
             of
             Prouidence
             .
          
        
         
           
             THE
             FIFTH
             ARGVMENT
             .
             
               CHAP.
               XXII
            
             .
          
           
             IF
             there
             be
             a
             
               Diuine
               Power
            
             ,
             it
             is
             credible
             ,
             that
             it
             doth
             not
             intermeddle
             with
             humane
             affaires
             ;
             but
             being
             happy
             and
             blessed
             
             in
             it selfe
             ,
             is
             content
             to
             enioy
             its
             owne
             Eternity
             ,
             and
             to
             be
             freed
             from
             the
             cares
             of
             men
             .
             This
             may
             be
             probably
             coniectured
             ,
             both
             because
             it
             may
             seeme
             vnworthy
             of
             such
             a
             maiesty
             to
             descend
             to
             so
             base
             and
             vile
             matters
             ;
             as
             also
             in
             that
             he
             being
             blessed
             in
             himselfe
             ,
             seeth
             nothing
             out
             of
             it selfe
             ;
             and
             lastly
             because
             the
             vndertaking
             the
             charge
             of
             any
             such
             matters
             cannot
             be
             aduantageous
             or
             beneficiall
             vnto
             him
             .
          
           
             I
             answere
             ,
             that
             in
             this
             sort
             ,
             
               Epicurus
               ,
               Lucretius
               ,
               Pliny
            
             ,
             and
             some
             others
             of
             the
             ancients
             did
             dispute
             ,
             who
             measured
             God
             by
             the
             narrow
             straits
             of
             their
             owne
             vnderstandings
             .
             And
             certainly
             ,
             if
             the
             
               Supreme
               Intelligence
            
             ,
             or
             God
             were
             a
             limited
             and
             bounded
             nature
             ,
             and
             had
             not
             an
             infinit
             power
             of
             vnderstanding
             ,
             this
             former
             teason
             might
             seeme
             probable
             .
             For
             then
             it
             would
             follow
             ,
             that
             it
             were
             better
             for
             God
             not
             to
             attend
             to
             humane
             affaires
             ;
             both
             because
             he
             could
             not
             without
             molestation
             and
             distraction
             performe
             the
             charge
             ,
             
               tam
               multiplicis
               &
               tristis
               ministery
            
             ,
             (
             as
             Pliny
             saith
             )
             
               of
               so
               multiplicious
               ,
               and
               vngratefull
               a
               ministery
               ,
               or
               function
            
             ;
             as
             also
             in
             that
             this
             labour
             would
             call
             him
             from
             better
             and
             more
             pleasing
             busines
             :
             but
             this
             conceite
             of
             God
             is
             ouer
             grosse
             and
             dull
             ;
             and
             vnworthy
             of
             him
             :
             for
             as
             the
             
               Diuine
               Essence
            
             is
             infinite
             ,
             in
             whome
             euery
             thing
             is
             contayned
             
             eminenter
             ,
             after
             an
             eminent
             and
             peculiar
             manner
             ;
             so
             his
             vnderstanding
             is
             infinite
             ,
             extending
             it selfe
             to
             euery
             intelligible
             thing
             ,
             and
             this
             without
             labour
             ,
             or
             paine
             ,
             but
             only
             by
             the
             necessity
             of
             his
             owne
             nature
             .
             Neither
             doth
             the
             multiplicity
             of
             busines
             hinder
             his
             attention
             to
             particulars
             ;
             for
             he
             as
             perfectly
             considereth
             euery
             particular
             thing
             ,
             as
             if
             it
             only
             were
             proposed
             vnto
             him
             ;
             seing
             to
             euery
             such
             particular
             he
             sendeth
             forth
             an
             infinite
             beame
             or
             light
             of
             vnderstanding
             .
             The
             holy
             Scripture
             insinuateth
             this
             point
             most
             excellently
             in
             many
             places
             ,
             and
             especially
             in
             the
             23.
             of
             Ecclesiasticus
             in
             these
             words
             :
             
               Oculi
               domini
               decies
               millies
               &c.
               
               The
               eyes
               of
               the
               Lord
               are
            
             10000.
             
               tymes
               brighter
               ,
               then
               the
               Sunne
               ,
               behoulding
               all
               the
               wayes
               of
               men
               ,
               and
               considering
               the
               most
               secret
               parts
               .
            
             That
             is
             ,
             all
             things
             whatsoeuer
             which
             lye
             hid
             &
             latent
             in
             the
             most
             secret
             corners
             of
             the
             Heart
             .
          
           
             Therefore
             this
             consideration
             or
             care
             of
             small
             things
             is
             not
             vnworthy
             the
             
               Diuine
               Maiesty
            
             ,
             but
             very
             worthy
             ,
             or
             rather
             it
             is
             necessary
             ;
             since
             otherwise
             it
             would
             follow
             ,
             that
             God
             should
             be
             ignorant
             of
             many
             things
             .
             And
             though
             such
             things
             ,
             and
             diuers
             of
             mans
             actions
             be
             but
             base
             ,
             sordid
             ,
             and
             vyle
             ,
             yet
             the
             vnderstanding
             and
             iudgment
             of
             them
             is
             not
             base
             and
             vyle
             ,
             neither
             is
             the
             reason
             or
             nature
             of
             Iustice
             vile
             ,
             by
             the
             which
             a
             fitting
             
             retribution
             or
             reward
             is
             allotted
             vnto
             them
             .
          
           
             Neither
             is
             it
             preiudiciall
             ,
             that
             God
             is
             in
             himselfe
             most
             fully
             blessed
             ;
             since
             this
             only
             proueth
             ,
             that
             he
             taketh
             not
             the
             care
             of
             things
             to
             the
             end
             ,
             that
             he
             might
             become
             more
             blessed
             or
             happy
             thereby
             ,
             or
             that
             he
             might
             reape
             some
             benefit
             by
             such
             his
             doing
             ;
             but
             it
             proueth
             not
             absolutly
             ,
             that
             he
             endeauoureth
             nothing
             out
             of
             himselfe
             .
             For
             because
             he
             is
             
               Summum
               bonum
            
             ,
             and
             the
             fulnes
             of
             all
             goodnes
             ,
             as
             containing
             in
             himselfe
             eminenter
             all
             goodnes
             whatsoeuer
             ;
             it
             was
             most
             conuenient
             ,
             that
             he
             should
             not
             keepe
             this
             fountaine
             of
             goodnes
             shut
             vp
             within
             himselfe
             ;
             but
             should
             suffer
             it
             to
             flow
             into
             his
             creatures
             ,
             according
             to
             the
             seuerall
             degrees
             &
             kinds
             of
             things
             ,
             and
             the
             measure
             of
             the
             capacity
             of
             euery
             one
             ,
             by
             creating
             ,
             framing
             ,
             conseruing
             ,
             and
             directing
             ech
             thing
             to
             its
             peculiar
             end
             .
             For
             that
             saying
             is
             most
             true
             :
             
               Bonum
               est
               sui
               diffusiuum
               .
               Goodnes
               is
               of
               a
               spreading
               and
               dilating
               nature
               .
            
             Therefore
             no
             want
             ,
             nor
             expectation
             of
             any
             priuate
             benefit
             ,
             inuited
             God
             to
             create
             and
             preserue
             things
             ,
             but
             only
             Gods
             owne
             supereminent
             goodnes
             :
             to
             wit
             ,
             that
             his
             goodnes
             might
             be
             diffused
             into
             things
             created
             ,
             according
             to
             the
             nature
             of
             euery
             one
             of
             them
             ,
             and
             might
             be
             communicated
             with
             them
             .
             To
             conclude
             this
             point
             ,
             it
             is
             fully
             and
             copiously
             proued
             aboue
             ,
             that
             ,
             
             God
             hath
             a
             knowledge
             and
             care
             of
             the
             least
             creatures
             that
             are
             ,
             as
             of
             mice
             ,
             gnats
             ,
             wormes
             and
             the
             like
             ;
             then
             with
             how
             much
             more
             reason
             is
             he
             to
             shroud
             man
             vnder
             the
             wings
             of
             his
             Prouidence
             ,
             who
             in
             regard
             of
             his
             Soule
             beareth
             a
             great
             conformity
             &
             resemblance
             with
             God
             ?
          
           
             It
             may
             be
             heere
             replyed
             ,
             That
             God
             knoweth
             (
             indeed
             )
             what
             men
             do
             ,
             thinke
             ,
             or
             say
             ,
             but
             yet
             he
             taketh
             no
             care
             of
             these
             things
             ;
             Like
             vnto
             potent
             and
             mighty
             Princes
             ,
             who
             in
             regard
             of
             the
             security
             of
             their
             state
             ,
             little
             respect
             ,
             what
             the
             Communalty
             speake
             of
             them
             .
             But
             in
             answere
             hereof
             ,
             I
             say
             ,
             this
             is
             most
             absurdly
             spoken
             :
             for
             seeing
             man
             is
             the
             worke
             of
             God
             ,
             in
             whose
             soule
             he
             hath
             implanted
             the
             lawes
             of
             Iustice
             ,
             and
             of
             all
             vertue
             ,
             it
             is
             a
             charge
             (
             euen
             in
             reason
             )
             peculiarly
             incumbent
             and
             belonging
             to
             him
             ,
             to
             see
             ,
             that
             man
             liueth
             according
             to
             those
             lawes
             ;
             for
             the
             workeman
             ought
             euer
             to
             be
             most
             solicitous
             and
             carefull
             ,
             that
             his
             worke
             be
             perfect
             ;
             the
             Law
             giuer
             ,
             that
             the
             lawes
             prescribed
             may
             be
             obserued
             by
             his
             subiects
             ;
             And
             finally
             ,
             the
             Parents
             ,
             how
             the
             children
             do
             beare
             and
             carry
             themselues
             .
             Now
             ,
             God
             is
             the
             parent
             and
             Father
             of
             all
             .
          
           
             No
             man
             will
             commend
             that
             architect
             ,
             who
             leaueth
             a
             pallace
             builded
             by
             himselfe
             vnfinished
             and
             neglected
             ,
             so
             as
             it
             cannot
             be
             
             seruiceable
             for
             dwelling
             :
             Neither
             is
             that
             Law
             giuer
             to
             be
             praysed
             ,
             who
             (
             though
             he
             hath
             set
             downe
             many
             wholesome
             lawes
             )
             is
             carelesse
             of
             the
             execution
             of
             them
             ,
             permitting
             all
             things
             at
             the
             freedome
             and
             liberty
             of
             the
             subiects
             .
             Finally
             ,
             that
             father
             is
             much
             to
             be
             reprehended
             ,
             who
             taketh
             no
             care
             for
             the
             education
             and
             bringing
             vp
             of
             his
             children
             .
             How
             much
             lesse
             then
             are
             the
             proceedings
             of
             that
             God
             to
             be
             approued
             ,
             who
             should
             shew
             a
             dereliction
             ,
             and
             open
             neglect
             of
             so
             worthy
             a
             worke
             made
             by
             himselfe
             ,
             and
             should
             free
             himselfe
             of
             al
             care
             of
             humane
             affaires
             ;
             especially
             seing
             with
             great
             facility
             ,
             &
             without
             any
             labour
             he
             could
             gouerne
             and
             sterne
             them
             ?
             To
             conclude
             ,
             what
             Prince
             is
             he
             ,
             who
             is
             indifferēt
             how
             his
             subiects
             beare
             themselues
             in
             his
             sight
             and
             presence
             ,
             what
             they
             speake
             ,
             or
             what
             they
             do
             ,
             whether
             they
             obserue
             or
             violate
             his
             lawes
             ,
             whether
             they
             affect
             him
             with
             honour
             or
             contumely
             ,
             with
             praises
             or
             conuitious
             and
             railing
             inuectiues
             ?
             Yea
             what
             priuate
             man
             is
             so
             rude
             and
             brutish
             who
             is
             not
             sensible
             of
             honours
             &
             disgraces
             ?
             But
             now
             God
             is
             euery
             where
             present
             ,
             heareth
             all
             things
             ,
             seeth
             all
             things
             ,
             penetrateth
             into
             all
             the
             secrets
             of
             the
             heart
             ;
             for
             all
             things
             whatsoeuer
             are
             done
             in
             his
             eye
             sight
             &
             presence
             .
             Therfore
             it
             is
             madnes
             to
             thinke
             ,
             that
             God
             is
             not
             touched
             ,
             offended
             ,
             and
             delighted
             
             with
             the
             words
             ,
             deedes
             ,
             &
             thoughts
             of
             men
             :
             for
             by
             how
             much
             his
             maiesty
             ,
             wisdome
             ,
             and
             power
             is
             greater
             ,
             and
             how
             much
             more
             worthy
             are
             his
             benefits
             bestowed
             vpon
             vs
             ;
             so
             much
             the
             more
             sharpely
             and
             feelingly
             he
             considereth
             all
             iniuryes
             and
             transgressions
             of
             his
             lawes
             ,
             and
             will
             in
             due
             time
             take
             iust
             reuenge
             for
             the
             same
             .
          
           
             Thus
             farre
             I
             haue
             disputed
             of
             the
             
               Prouidence
               of
               a
               supreme
               and
               diuine
               power
               ,
            
             and
             of
             the
             being
             of
             the
             said
             power
             .
             And
             heere
             this
             first
             booke
             shall
             end
             .
             The
             second
             followeth
             ,
             which
             is
             of
             the
             
               Immortality
               of
               the
               Soule
            
             .
          
        
      
       
         
         
           THE
           SECOND
           BOOKE
           .
        
         
           
             WHEREIN
             Is
             proued
             the
             Immortality
             of
             the
             Soule
             .
             
               CHAP.
               I.
            
             
          
           
             IN
             the
             former
             booke
             we
             haue
             demonstrated
             ,
             that
             there
             is
             a
             God
             ,
             and
             a
             
               diuine
               Prouidence
            
             ;
             In
             this
             second
             the
             
               Immortality
               of
               the
               soule
            
             is
             to
             be
             proued
             .
             For
             these
             two
             Articles
             are
             in
             themselues
             so
             linked
             together
             ,
             as
             that
             they
             do
             reciprocally
             presuppose
             the
             one
             the
             other
             ;
             for
             admitting
             the
             one
             for
             true
             ,
             the
             other
             doth
             ineuitably
             follow
             .
             For
             if
             there
             be
             a
             God
             and
             a
             Prouidence
             ,
             it
             is
             necessary
             ,
             that
             the
             Soule
             after
             
             this
             life
             be
             immortal
             ,
             that
             it
             may
             be
             rewarded
             according
             to
             its
             merits
             ;
             and
             if
             the
             Soule
             doth
             liue
             after
             death
             ,
             it
             then
             must
             needes
             be
             ,
             that
             there
             is
             a
             God
             ,
             and
             a
             Prouidence
             ,
             which
             is
             to
             dispense
             to
             euery
             one
             answerably
             to
             the
             deserts
             of
             ech
             mans
             life
             ,
             as
             incidētally
             we
             haue
             shewed
             out
             of
             Chrysostome
             .
             Againe
             ,
             supposing
             that
             there
             is
             no
             Prouidence
             or
             deity
             ,
             then
             is
             the
             immortality
             of
             the
             Soule
             taken
             away
             ;
             and
             supposing
             no
             immortality
             of
             the
             soule
             ,
             then
             is
             the
             being
             of
             a
             Deity
             denyed
             ;
             of
             which
             point
             we
             shall
             heearefter
             speake
             .
             Now
             because
             this
             sentence
             of
             the
             
               Soules
               Immortality
            
             may
             be
             fortifyed
             and
             strengthned
             with
             many
             other
             reasons
             ;
             and
             that
             there
             are
             not
             few
             ,
             who
             do
             doubt
             thereof
             ,
             although
             perhaps
             they
             may
             seeme
             ,
             not
             altogether
             to
             doubt
             of
             a
             deity
             ,
             or
             of
             a
             Prouidence
             ;
             I
             hould
             it
             worthy
             the
             labour
             to
             discusse
             this
             point
             more
             elaborately
             and
             particulerly
             .
          
           
             And
             here
             we
             dispute
             of
             the
             Soule
             of
             mā
             ,
             not
             of
             beasts
             ,
             for
             it
             is
             euident
             ,
             that
             this
             is
             mortall
             and
             corruptible
             ,
             since
             it
             desireth
             nothing
             ,
             nor
             reposeth
             its
             delight
             in
             any
             thing
             ,
             but
             what
             belongeth
             to
             the
             benefit
             and
             pleasure
             of
             the
             body
             .
             Therefore
             that
             the
             soule
             of
             man
             (
             which
             as
             it
             is
             endued
             with
             vnderstanding
             and
             freewill
             ,
             is
             called
             Animus
             ,
             or
             Mens
             )
             is
             immortall
             ,
             may
             be
             demonstrated
             
             by
             many
             arguments
             ,
             which
             we
             will
             here
             briefly
             and
             clearly
             set
             downe
             .
          
           
             And
             first
             ,
             if
             authority
             should
             sway
             or
             determyne
             the
             point
             herein
             ,
             it
             is
             certaine
             ,
             that
             whosoeuer
             haue
             bene
             at
             any
             tyme
             noted
             for
             eminency
             of
             wisedome
             ,
             haue
             belieued
             the
             soule
             of
             man
             to
             be
             immortall
             :
             to
             wit
             the
             Sagi
             ,
             and
             wisemen
             among
             the
             Hebrewes
             or
             Iewes
             ,
             among
             the
             Chaldeans
             ,
             the
             Egiptians
             with
             their
             
               Trismegistus
               Mercurius
            
             ,
             among
             the
             Indians
             ,
             the
             Gaules
             (
             whom
             they
             called
             Druides
             )
             In
             like
             sort
             the
             Pithagorians
             ,
             the
             Platonicks
             (
             with
             their
             first
             Maisters
             )
             &
             the
             Stoicks
             vnanimously
             maintayned
             the
             
               Soules
               Immortality
            
             ,
             though
             diuers
             of
             them
             were
             deceaued
             in
             this
             ,
             that
             they
             thought
             al
             the
             Soules
             of
             men
             to
             be
             certaine
             partes
             or
             particles
             taken
             frō
             
               Anima
               mūdi
            
             ,
             or
             the
             Soule
             of
             the
             world
             (
             which
             they
             said
             was
             God
             )
             &
             that
             they
             were
             to
             be
             dissolued
             in
             the
             conflagration
             and
             burning
             of
             the
             world
             ,
             and
             being
             then
             dissolued
             they
             were
             to
             returne
             to
             their
             simple
             forme
             ,
             to
             wit
             ,
             into
             the
             
               soule
               of
               the
               world
            
             ;
             like
             as
             mixted
             bodies
             are
             resolued
             into
             the
             Elements
             ,
             of
             which
             they
             are
             framed
             .
             What
             Aristotle
             thought
             herein
             is
             somewhat
             doubtfull
             ,
             because
             he
             speaketh
             variously
             and
             vncertainly
             ;
             yet
             in
             his
             secōd
             booke
             de
             
               ortu
               animalium
            
             c.
             3.
             he
             thus
             writeth
             :
             
               Solam
               mentem
            
             &c.
             
             
               Only
               the
               soule
               of
               Man
            
             
             
               entreth
               into
               the
               body
               from
               without
               :
               and
               it
               only
               i●
               a
               certaine
               diuine
               thing
               ;
               and
               the
               reason
               hereof
               is
               ,
               because
               the
               operation
               or
               working
               of
               the
               body
               doth
               not
               communicate
               it selfe
               ,
               with
               the
               operation
               of
               the
               Soule
               .
            
             Now
             the
             soules
             of
             other
             liuing
             Creatures
             he
             affirmeth
             to
             be
             ingendred
             in
             the
             matter
             through
             the
             force
             of
             the
             seed
             ,
             in
             that
             all
             their
             operations
             depend
             vpon
             the
             body
             .
             Now
             heere
             he
             euidently
             teacheth
             ,
             that
             mans
             Soule
             doth
             not
             depend
             of
             the
             body
             ;
             and
             therefore
             it
             is
             not
             ingendred
             by
             the
             vertue
             of
             the
             seed
             ,
             but
             proceedeth
             from
             without
             .
             Vpon
             which
             ground
             or
             reason
             diuers
             followers
             of
             Aristotle
             do
             ascrybe
             the
             sentence
             of
             the
             Soules
             immortality
             to
             Aristotle
             .
             To
             conclude
             all
             men
             whosoeuer
             ,
             that
             haue
             bene
             illustrious
             and
             markable
             either
             for
             sanctity
             of
             life
             ,
             the
             gui●t
             of
             Prophecy
             ,
             or
             working
             of
             miracles
             ,
             haue
             euidētly
             and
             indubiously
             houlden
             the
             Soules
             Immortality
             ;
             and
             who
             haue
             denyed
             the
             same
             ,
             were
             for
             the
             m●●●●art
             most
             impious
             and
             wicked
             men
             ,
             as
             the
             Epicureans
             ,
             &
             the
             Atheists
             .
          
           
             Now
             if
             this
             point
             should
             be
             discussed
             by
             
             Philosophicall
             reasons
             ,
             the
             aduerse
             opinion
             would
             ●ynd
             small
             firmnes
             therin
             ;
             seing
             that
             reason
             ,
             wherupon
             it
             chiefly
             grounds
             it selfe
             is
             most
             weake
             .
             This
             reason
             is
             taken
             from
             the
             similitude
             of
             bodyes
             ,
             which
             is
             found
             
             betwene
             Man
             and
             Beast
             .
             For
             we
             see
             (
             say
             the
             Patrons
             of
             this
             heathenish
             opiniō
             )
             that
             men
             and
             beasts
             are
             conceaued
             ,
             formed
             ,
             borne
             ,
             nourished
             ,
             do
             also
             increase
             ,
             grow
             old
             ,
             and
             dye
             after
             one
             and
             the
             same
             māner
             .
             In
             like
             sort
             they
             consist
             of
             the
             like
             parts
             of
             the
             body
             ,
             both
             internall
             and
             externall
             ,
             which
             like
             parts
             haue
             the
             like
             vses
             in
             them
             both
             ;
             Therefore
             (
             conclude
             they
             )
             that
             whē
             a
             beast
             dyeth
             and
             breatheth
             out
             his
             last
             ,
             the
             Soule
             vanisheth
             &
             euapourateth
             it selfe
             into
             nothing
             ,
             nor
             any
             thing
             of
             it
             remaineth
             after
             life
             ;
             so
             also
             it
             may
             seeme
             to
             be
             said
             ,
             that
             man
             dying
             ,
             his
             soule
             also
             dyeth
             ,
             and
             turneth
             into
             nothing
             .
          
           
             But
             this
             reason
             is
             most
             feeble
             ,
             and
             of
             no
             force
             ,
             for
             though
             there
             be
             a
             great
             affinity
             betwene
             the
             soule
             of
             Man
             (
             as
             it
             is
             endued
             with
             reason
             ,
             &
             is
             called
             Mens
             )
             &
             the
             soule
             of
             beasts
             ,
             the
             difference
             is
             infinite
             ;
             frō
             the
             which
             great
             disparity
             ,
             we
             may
             deseruedly
             gather
             ,
             that
             the
             Soule
             of
             man
             ,
             as
             being
             of
             a
             high
             and
             diuine
             order
             or
             nature
             ,
             dyeth
             not
             ;
             though
             that
             of
             beasts
             is
             absolutly
             extinguished
             euen
             with
             the
             body
             .
             For
             beasts
             do
             not
             perceaue
             in
             any
             sort
             those
             things
             ,
             which
             belong
             to
             men
             ;
             neither
             is
             there
             any
             communication
             or
             commerce
             of
             busines
             or
             deliberation
             betwene
             man
             and
             them
             .
             As
             for
             example
             ,
             dogs
             ,
             and
             horses
             know
             not
             
             whether
             their
             maister
             be
             rich
             ,
             or
             poore
             ,
             noble
             or
             ignoble
             ,
             old
             or
             young
             ,
             healthfu●
             or
             diseased
             ,
             maryed
             or
             vnmaryed
             ,
             vertuous
             or
             wicked
             ,
             an
             Italian
             or
             a
             Germane
             .
             None
             of
             these
             (
             I
             say
             )
             do
             beasts
             vnderstād
             or
             make
             difference
             of
             ,
             whereupon
             it
             followeth
             ,
             that
             they
             neither
             conceaue
             griefe
             ,
             nor
             ioy
             of
             those
             thinges
             ,
             which
             happen
             to
             men
             .
             Againe
             they
             see
             the
             Sunne
             ,
             the
             Moone
             ,
             trees
             ,
             houses
             ,
             cittyes
             and
             villages
             ,
             but
             they
             know
             not
             ,
             nor
             thinke
             what
             they
             are
             ;
             to
             what
             end
             they
             are
             directed
             ,
             or
             from
             whēce
             &
             how
             they
             proceed
             .
             All
             their
             knowledge
             is
             restrayned
             to
             few
             things
             ;
             to
             wit
             ,
             to
             those
             things
             ,
             as
             are
             pleasing
             ,
             or
             displeasing
             to
             their
             nature
             .
             Of
             these
             only
             they
             iudge
             ,
             and
             this
             after
             a
             confused
             and
             brutish
             manner
             ,
             conceauing
             them
             vnder
             the
             shew
             and
             title
             of
             being
             profitable
             or
             disprofitable
             ,
             conuenyent
             or
             inconuenyent
             ;
             for
             they
             loue
             not
             their
             maister
             for
             any
             other
             respect
             ,
             but
             because
             by
             the
             help
             of
             their
             phantasy
             they
             apprehend
             him
             vnder
             the
             shew
             of
             profit
             ,
             in
             that
             he
             giueth
             them
             meat
             ,
             or
             the
             like
             .
             In
             like
             sort
             on
             the
             contrary
             part
             the
             sheep●
             flyeth
             the
             wolfe
             ,
             for
             no
             other
             cause
             ,
             but
             by
             reason
             that
             by
             instinct
             of
             nature
             he
             conceaueth
             him
             as
             his
             enemy
             .
          
           
             Therfore
             seing
             beasts
             haue
             a
             knowledge
             so
             imperfect
             and
             limited
             ,
             and
             apprehend
             
             nothing
             ,
             but
             what
             appertaineth
             to
             the
             cōseruation
             of
             their
             bodyes
             and
             lyues
             ,
             nor
             are
             delighted
             ,
             or
             grieue
             at
             any
             thing
             ,
             but
             in
             respect
             as
             that
             thing
             affecteth
             their
             body
             well
             or
             euill
             ;
             it
             hereupon
             manifestly
             followeth
             ,
             that
             the
             Soule
             of
             beasts
             doth
             perish
             together
             with
             their
             body
             .
          
           
             For
             if
             the
             soule
             of
             a
             beast
             cannot
             eleuate
             it selfe
             (
             in
             knowing
             and
             apprehending
             )
             to
             some
             thing
             ,
             which
             is
             aboue
             the
             body
             and
             which
             properly
             belongeth
             to
             a
             spirituall
             nature
             ;
             it
             is
             euident
             ,
             that
             that
             soule
             is
             not
             spirituall
             ,
             nor
             eleuated
             aboue
             its
             body
             ,
             but
             altogether
             immersed
             and
             drowned
             in
             a
             corporeall
             and
             bodily
             nature
             .
             For
             the
             substance
             of
             any
             thing
             is
             knowne
             from
             it
             ,
             operation
             ;
             and
             the
             operation
             from
             the
             obiect
             ,
             about
             which
             it
             is
             conuersant
             ,
             or
             busied
             .
             Therefore
             seeing
             this
             Obiect
             ,
             and
             its
             
               ratio
               formalis
            
             ,
             or
             the
             true
             &
             natiue
             reason
             (
             which
             is
             the
             profit
             or
             hurt
             comming
             to
             the
             body
             )
             doth
             only
             respect
             the
             body
             ;
             it
             must
             of
             necessity
             be
             granted
             ,
             that
             the
             substance
             of
             the
             soule
             in
             beasts
             is
             tyed
             and
             restrayned
             to
             the
             body
             .
             But
             this
             point
             is
             farre
             otherwise
             in
             Man.
             
          
        
         
           
           
             THE
             FIRST
             REASON
             ,
             PROVING
             THE
             Soules
             Immortality
             .
             
               CHAP.
               II.
            
             
          
           
             THE
             first
             reason
             may
             bee
             ,
             in
             that
             the
             
               knowledge
               of
               the
               Soule
            
             is
             altogether
             illimitable
             .
             
             For
             it
             conceaueth
             and
             apprehendeth
             all
             kinds
             of
             things
             ,
             all
             degrees
             of
             natures
             ;
             neither
             doth
             it
             apprehēd
             only
             things
             ,
             which
             are
             ,
             but
             also
             things
             ,
             which
             are
             not
             ;
             for
             if
             forgeth
             in
             the
             vnderstanding
             any
             thing
             ,
             and
             frameth
             therein
             new
             worlds
             .
             It
             also
             conceaueth
             the
             vniuersall
             reasons
             of
             things
             ,
             as
             they
             are
             abstracted
             from
             particulars
             ,
             from
             sensible
             matter
             ,
             from
             place
             and
             tyme
             ,
             and
             contemplateth
             the
             same
             ,
             as
             they
             are
             in
             themselues
             .
             It
             searcheth
             into
             the
             reasons
             ,
             causes
             ,
             effectes
             ,
             and
             proprietyes
             of
             al
             things
             ,
             and
             finally
             iudgeth
             of
             all
             things
             .
             Al
             which
             considerations
             are
             manifest
             arguments
             ,
             that
             the
             Soule
             of
             Man
             is
             not
             immersed
             in
             the
             body
             ,
             but
             that
             it
             is
             a
             spirituall
             substance
             separable
             from
             the
             body
             :
             since
             all
             these
             actions
             and
             operations
             beare
             no
             reference
             to
             the
             benefit
             or
             profit
             of
             the
             body
             ;
             but
             are
             ornaments
             only
             of
             the
             mind
             .
             In
             like
             sort
             the
             very
             Obiects
             of
             the
             former
             operations
             are
             not
             apprehended
             ,
             as
             they
             are
             advantagious
             
             to
             the
             body
             or
             sense
             (
             to
             wit
             of
             tast
             &
             feeling
             )
             but
             they
             are
             apprehended
             according
             to
             their
             proper
             reasons
             ;
             as
             they
             are
             true
             and
             conformable
             to
             vniuersall
             and
             eternall
             principles
             or
             reasons
             ,
             in
             which
             respect
             ,
             they
             belong
             only
             to
             the
             mind
             ,
             or
             soule
             ,
             and
             not
             in
             any
             sort
             to
             the
             body
             .
          
        
         
           
             THE
             SECOND
             REASON
             ,
             Proouing
             the
             same
             .
             
               CHAP.
               III.
            
             
          
           
             THE
             second
             reason
             may
             be
             taken
             from
             
               Mans
               desire
            
             ,
             which
             is
             in
             like
             sort
             infinite
             and
             boundlesse
             ;
             for
             the
             soule
             doth
             not
             only
             desire
             such
             things
             ,
             as
             belong
             to
             the
             body
             ,
             to
             wit
             ,
             to
             satisfy
             their
             sense
             of
             tasting
             and
             feeling
             (
             as
             beasts
             do
             )
             but
             it
             stretcheth
             it selfe
             forth
             to
             euery
             truth
             ,
             desiring
             the
             knowledge
             and
             contemplation
             of
             euery
             verity
             .
             Neither
             is
             it
             enlarged
             only
             to
             ech
             truth
             ,
             but
             also
             to
             euery
             thing
             that
             is
             good
             ;
             to
             the
             which
             goodnes
             the
             appetite
             and
             loue
             of
             all
             things
             ,
             is
             finally
             directed
             .
             For
             all
             particular
             things
             whatsoeuer
             do
             affect
             and
             loue
             (
             after
             a
             certaine
             manner
             )
             that
             ,
             which
             is
             best
             sorting
             ,
             and
             agreable
             to
             their
             natures
             .
             Now
             man
             comprehendeth
             al
             those
             things
             within
             his
             loue
             ,
             seeing
             he
             desireth
             not
             only
             those
             
             things
             ,
             which
             are
             profitable
             to
             himselfe
             ,
             but
             wisheth
             to
             euery
             thing
             ,
             whatsoeuer
             is
             best
             fitting
             to
             it
             ,
             and
             (
             as
             much
             as
             in
             him
             lyeth
             )
             procureth
             the
             same
             .
             Therefore
             he
             coueteth
             both
             to
             himselfe
             and
             al
             other
             things
             besides
             ,
             what
             is
             best
             agreable
             to
             them
             :
             to
             himselfe
             he
             wisheth
             those
             things
             in
             knowledge
             ,
             or
             as
             the
             Philosophers
             do
             speake
             ,
             in
             
               esse
               cognito
            
             ;
             to
             all
             other
             particular
             things
             in
             
               esse
               real●
            
             ,
             that
             they
             may
             really
             and
             truly
             enioy
             them
             .
             Here
             then
             appeareth
             how
             much
             the
             power
             of
             desiring
             in
             man
             is
             eleuated
             &
             aduanced
             aboue
             the
             matter
             &
             condition
             of
             his
             body
             .
          
        
         
           
             THE
             THIRD
             REASON
             .
             
               CHAP.
               IIII.
            
             
          
           
             THE
             same
             point
             is
             further
             confirmed
             from
             the
             
               delights
               and
               pleasures
            
             ,
             wherewith
             the
             Soule
             so●aceth
             her selfe
             .
             For
             she
             is
             delighted
             chiefly
             with
             the
             contemplation
             of
             truth
             ,
             and
             with
             truth
             it selfe
             :
             She
             is
             delighted
             with
             the
             pulchritude
             and
             beauty
             of
             all
             things
             ,
             and
             in
             admyring
             the
             art
             &
             skill
             ,
             which
             appeareth
             in
             euery
             thing
             ;
             She
             is
             delighted
             with
             proportions
             and
             mathematicall
             disciplines
             ;
             She
             is
             delighted
             with
             the
             workes
             of
             Religion
             ,
             Piety
             ,
             Iustice
             ,
             and
             the
             exercise
             of
             other
             vertues
             ;
             Finally
             she
             is
             delighted
             
             with
             fame
             ,
             honour
             ,
             glory
             ,
             rule
             and
             domination
             :
             All
             these
             are
             proper
             goods
             of
             the
             Soule
             ,
             and
             are
             so
             esteemed
             by
             man
             ,
             as
             that
             in
             compare
             hereof
             he
             contemneth
             and
             vilifyeth
             al
             profits
             &
             pleasures
             of
             the
             body
             .
          
           
             Therefore
             seeing
             the
             capacity
             and
             the
             largenes
             of
             the
             soule
             of
             man
             is
             so
             ample
             and
             great
             ,
             that
             it
             comprehendeth
             all
             things
             ,
             and
             compasseth
             about
             (
             as
             it
             were
             )
             all
             the
             latitude
             ,
             altitude
             ,
             and
             profundity
             of
             Ens
             in
             generall
             ,
             containing
             it
             within
             it selfe
             ;
             seing
             also
             the
             soule
             hath
             her
             proper
             motions
             or
             knowledge
             ,
             her
             desires
             ,
             loues
             ,
             delights
             and
             peculiar
             ornaments
             ;
             none
             of
             all
             which
             belongeth
             to
             the
             benefit
             of
             the
             body
             ,
             but
             all
             are
             touching
             spirituall
             obiects
             ,
             or
             at
             least
             concerning
             such
             things
             ,
             which
             are
             estranged
             from
             the
             benefits
             or
             pleasures
             of
             the
             body
             ;
             and
             lastly
             seeing
             the
             Soule
             esteemeth
             all
             these
             things
             farre
             more
             then
             any
             corporall
             goods
             ;
             It
             is
             therefore
             most
             perspicuous
             and
             euident
             ,
             that
             the
             Soule
             is
             of
             a
             farre
             higher
             &
             more
             worthy
             disposition
             ,
             then
             the
             body
             ;
             &
             of
             such
             a
             diuine
             nature
             ,
             as
             that
             it
             dependeth
             not
             at
             all
             of
             the
             commerse
             ,
             or
             entercourse
             ,
             which
             she
             hath
             with
             the
             flesh
             .
          
        
         
           
           
             THE
             FOVRTH
             REASON
             .
             
               CHAP.
               V.
            
             
          
           
             THIS
             verity
             is
             also
             warranted
             from
             the
             dominion
             which
             the
             Soule
             hath
             ouer
             the
             body
             ,
             and
             from
             the
             soules
             enioying
             of
             Freewill
             .
             For
             the
             Soule
             doth
             so
             direct
             ,
             gouerne
             and
             ouerrule
             the
             body
             in
             her
             affections
             and
             passions
             ,
             as
             that
             neither
             the
             expectation
             of
             rewards
             ,
             nor
             the
             feare
             of
             torments
             can
             force
             the
             body
             to
             say
             ,
             or
             do
             any
             thing
             ,
             then
             what
             the
             Soule
             willeth
             ;
             which
             point
             is
             euident
             both
             from
             many
             examples
             ,
             as
             also
             from
             the
             testimony
             of
             Iosephus
             in
             his
             small
             worke
             or
             booke
             bearing
             this
             title
             :
             
               Quod
               ratio
               affectuum
               sit
               Domina
            
             ;
             Now
             of
             this
             matter
             no
             other
             reason
             can
             be
             assigned
             ,
             but
             because
             the
             Soule
             doth
             not
             depend
             of
             the
             body
             ,
             but
             is
             
               sui
               iuris
            
             ,
             of
             its
             owne
             freedome
             ,
             liberty
             ,
             and
             and
             finall
             determination
             ;
             wherupon
             it
             riseth
             ,
             that
             the
             soule
             so
             valueth
             those
             things
             ,
             which
             appertaine
             to
             the
             body
             ,
             as
             if
             they
             did
             not
             belong
             vnto
             her
             ;
             she
             being
             contented
             and
             fully
             satisfyed
             with
             her
             owne
             proper
             goods
             and
             delights
             :
             but
             the
             contrary
             falleth
             out
             in
             beasts
             ,
             for
             seing
             their
             Soule
             is
             altogeather
             mancipated
             and
             enthralled
             to
             the
             body
             ,
             depending
             of
             it
             in
             regard
             of
             her
             owne
             
             essence
             ,
             she
             is
             necessarily
             (
             and
             as
             it
             were
             violently
             )
             carryed
             to
             such
             things
             ,
             as
             are
             pleasing
             and
             beneficiall
             to
             the
             body
             ,
             and
             flyeth
             all
             those
             things
             ,
             which
             seeme
             aduerse
             and
             distastfull
             to
             it
             ;
             and
             hence
             it
             is
             that
             the
             Soule
             in
             beasts
             hath
             neyther
             her
             passions
             nor
             externall
             motions
             in
             her
             owne
             power
             ,
             and
             at
             her
             owne
             command
             .
          
        
         
           
             THE
             FIFTH
             REASON
             .
             
               CHAP.
               VI.
            
             
          
           
             IF
             the
             the
             Soule
             should
             haue
             all
             her
             dependance
             of
             the
             body
             ,
             &
             could
             not
             consist
             ,
             the
             body
             being
             once
             extinct
             ;
             then
             should
             she
             haue
             against
             nothing
             ,
             a
             greater
             horrour
             and
             auersion
             ,
             then
             against
             Death
             ;
             nor
             would
             she
             prize
             any
             thing
             at
             so
             high
             a
             rate
             ,
             which
             willingly
             she
             would
             not
             loose
             for
             the
             preuenting
             of
             Death
             ;
             for
             Death
             of
             the
             body
             ,
             depriuing
             the
             soule
             (
             supposing
             it
             to
             be
             mortal
             )
             of
             all
             good
             ,
             should
             become
             her
             chiefest
             infelicity
             and
             euill
             ,
             and
             present
             life
             her
             greatest
             good
             and
             happynesse
             .
             And
             therefore
             it
             followeth
             ,
             that
             the
             soule
             should
             feare
             nothing
             so
             much
             as
             Death
             ,
             and
             on
             the
             other
             side
             affect
             ,
             desire
             ,
             and
             defend
             nothing
             ,
             so
             much
             ,
             as
             present
             life
             .
             But
             now
             daily
             experience
             teacheth
             the
             contrary
             :
             for
             many
             do
             make
             so
             
             small
             an
             estimate
             of
             life
             ,
             (
             though
             abounding
             with
             all
             the
             goods
             of
             fortune
             )
             as
             that
             they
             willingly
             spend
             it
             for
             prayse
             ,
             fame
             ,
             liberty
             ,
             auoyding
             of
             reproach
             and
             dishonour
             ,
             and
             for
             the
             exercise
             of
             vertue
             .
             Yea
             some
             there
             are
             ,
             who
             for
             the
             declyning
             and
             shuning
             of
             disgrace
             ,
             or
             griefe
             and
             affliction
             of
             mynd
             ,
             or
             for
             the
             purchasing
             of
             a
             very
             little
             reputation
             ,
             sticke
             not
             to
             become
             their
             owne
             parricides
             &
             murtherers
             .
             So
             much
             more
             do
             those
             things
             ,
             which
             belong
             to
             the
             soule
             or
             mind
             ▪
             preponderate
             &
             ouerballance
             al
             that
             ,
             which
             appertaines
             to
             the
             body
             .
          
        
         
           
             THE
             SIXTH
             REASON
             .
             
               CHAP.
               VII
            
             .
          
           
             SO
             great
             is
             the
             capacity
             and
             largnesse
             of
             the
             soule
             or
             mind
             ,
             as
             that
             no
             riches
             ,
             no
             dignities
             ,
             no
             Kingdomes
             ,
             not
             the
             Empire
             of
             the
             whole
             world
             ,
             no
             pleasures
             ,
             briefly
             no
             finite
             and
             limitable
             good
             can
             quench
             her
             
               insatiable
               thirst
               and
               desire
            
             ;
             but
             to
             this
             end
             it
             is
             needfull
             ,
             that
             she
             enioy
             some
             one
             immense
             ,
             infinite
             ,
             and
             boundlesse
             good
             ,
             and
             such
             as
             containeth
             in
             it selfe
             by
             way
             of
             eminency
             or
             preheminēcy
             the
             fulnes
             of
             all
             good
             whatsoeuer
             .
             This
             the
             Prophet
             Dauid
             insinuateth
             Psalm
             .
             16.
             when
             he
             saith
             :
             
               Satiabor
               cum
               &c.
            
             
             
             
               I
               shal
               be
               satisfyed
               and
               filled
               ,
               when
               thy
               glory
               shall
               appeare
               ,
            
             as
             if
             he
             would
             say
             ,
             no
             other
             thing
             can
             giue
             me
             full
             contentment
             ,
             except
             the
             manifestation
             of
             thy
             glory
             ,
             which
             is
             an
             infinite
             and
             illimitable
             good
             .
             And
             to
             the
             same
             end
             1
             S.
             
               Austin
               saith
               :
               Fecisti
               nos
               &c.
               
               Thou
               hast
               made
               vs
               like
               vnto
               thee
               ,
               and
               our
               hart
               is
               vnquyet
               ,
               till
               it
               rest
               in
               thee
               .
            
             Now
             if
             the
             Soule
             were
             restrained
             to
             the
             narrownes
             of
             the
             body
             ,
             it
             should
             not
             be
             capable
             of
             an
             infinite
             good
             ,
             neither
             should
             her
             desire
             be
             extended
             to
             any
             thing
             but
             what
             were
             conducing
             and
             accommodated
             to
             a
             corporall
             life
             ;
             as
             it
             appeareth
             in
             other
             liuing
             creatures
             For
             the
             Body
             and
             the
             matter
             doth
             restraine
             the
             appetite
             ,
             desire
             ,
             and
             capacity
             of
             the
             forme
             .
             From
             whence
             it
             proceedeth
             ,
             that
             by
             how
             much
             the
             forme
             of
             any
             body
             is
             more
             materiall
             ,
             by
             so
             much
             it
             is
             more
             narrow
             and
             lesse
             capable
             ;
             but
             the
             more
             spirituall
             and
             more
             eleuated
             the
             forme
             is
             ,
             the
             more
             ample
             and
             the
             more
             enlarged
             it
             is
             ,
             and
             extendeth
             it selfe
             to
             more
             things
             ,
             thereby
             the
             better
             to
             perfect
             it selfe
             .
             For
             bodyes
             wanting
             life
             (
             as
             stones
             and
             metals
             )
             as
             also
             their
             formes
             ,
             because
             they
             are
             materiall
             and
             grosse
             in
             the
             highest
             degree
             ,
             do
             desire
             nothing
             out
             of
             themselues
             ,
             neither
             do
             they
             endeauour
             any
             thing
             to
             further
             their
             perfection
             ,
             but
             rest
             in
             themselnes
             quiet
             and
             dead
             ▪
             But
             Plants
             (
             because
             their
             forme
             is
             
             more
             pure
             and
             perfect
             )
             do
             couet
             (
             after
             their
             manner
             )
             nourishment
             ,
             and
             do
             attract
             it
             from
             without
             ,
             as
             also
             they
             change
             it
             ,
             distributing
             it
             through
             the
             whole
             body
             ,
             and
             conuerting
             it
             into
             their
             owne
             substance
             :
             Besides
             they
             send
             forth
             flowers
             ,
             fruits
             ,
             and
             seedes
             ;
             &
             so
             they
             continue
             dayly
             working
             to
             the
             augmentation
             ,
             conseruation
             ,
             perfection
             ,
             &
             propagation
             of
             themselues
             ;
             but
             because
             they
             haue
             no
             sense
             or
             feeling
             of
             their
             nourishment
             ,
             they
             therfore
             receaue
             neither
             pleasure
             nor
             griefe
             thereby
             .
          
           
             Liuing
             Creatures
             (
             in
             that
             their
             forme
             is
             in
             a
             higher
             degree
             )
             do
             not
             only
             performe
             all
             those
             operations
             ,
             which
             plants
             do
             ;
             but
             with
             all
             they
             haue
             knowledge
             and
             sense
             of
             their
             nourishment
             ;
             yea
             they
             mooue
             themselues
             to
             it
             ▪
             they
             seeke
             it
             ,
             from
             the
             vse
             of
             it
             they
             take
             pleasure
             ,
             and
             from
             the
             want
             of
             it
             they
             receaue
             griefe
             and
             molestation
             .
             Notwithstanding
             all
             their
             knowledge
             ,
             and
             affection
             or
             liking
             ,
             is
             limited
             within
             certaine
             narrow
             bounds
             ;
             for
             it
             only
             extendeth
             it selfe
             to
             the
             profit
             or
             hurt
             of
             their
             bodyes
             ;
             so
             as
             they
             apprehend
             no
             other
             thing
             ,
             they
             couet
             and
             fly
             no
             other
             thing
             ,
             they
             are
             delighted
             and
             grieue
             at
             no
             other
             thing
             ;
             which
             is
             a
             manifest
             demonstration
             ,
             that
             their
             Soule
             depends
             only
             of
             their
             body
             :
             for
             their
             soule
             therfore
             perceaues
             and
             desires
             nothing
             ,
             but
             
             what
             conduceth
             to
             the
             rest
             &
             good
             of
             their
             corporall
             life
             ,
             because
             their
             soule
             dependeth
             of
             the
             felicity
             of
             their
             body
             .
             Aboue
             all
             other
             liuing
             Creatures
             ,
             is
             man
             indued
             with
             a
             reasonable
             soule
             or
             mind
             ,
             whose
             knowledge
             &
             affection
             is
             not
             limited
             to
             things
             belonging
             to
             the
             body
             ,
             but
             is
             altogeather
             illimitable
             ,
             extending
             it selfe
             to
             euery
             truth
             &
             to
             euery
             kind
             of
             good
             ,
             (
             as
             is
             aboue
             said
             )
             both
             which
             beare
             no
             reference
             or
             respect
             to
             the
             body
             ;
             And
             from
             hence
             it
             followeth
             ,
             that
             the
             Souls
             capacity
             or
             ability
             either
             in
             knowing
             ,
             desiring
             ,
             or
             in
             taking
             delight
             is
             infinite
             ;
             no
             otherwise
             then
             the
             ability
             of
             spirits
             or
             celestiall
             Intelligences
             ,
             which
             is
             an
             vnanswerable
             argument
             that
             the
             soule
             of
             man
             is
             not
             wholly
             depending
             of
             the
             body
             ,
             and
             necessarily
             tyed
             to
             the
             same
             .
          
           
             This
             point
             is
             further
             thus
             confirmed
             :
             
               Substantiae
               separatae
            
             (
             as
             they
             are
             called
             )
             that
             is
             incorporeall
             substances
             ,
             do
             therfore
             enioy
             the
             force
             of
             vnderstanding
             ,
             and
             do
             extend
             themselues
             
               ad
               totum
               ens
            
             ,
             to
             euery
             thing
             ;
             and
             
               ad
               totum
               verum
               &
               bonum
            
             ,
             to
             euery
             verity
             &
             goodnes
             ,
             because
             they
             are
             simple
             formes
             eleuated
             aboue
             all
             matter
             ,
             &
             not
             depending
             of
             the
             same
             ,
             as
             Philosophy
             teacheth
             .
             And
             
             hence
             it
             is
             ,
             that
             there
             is
             no
             spirituall
             substance
             ,
             but
             euen
             in
             that
             respect
             it
             is
             intelligent
             and
             vnderstanding
             .
             Therfore
             seing
             the
             
             Soule
             of
             man
             is
             endued
             with
             the
             faculty
             of
             vnderstanding
             ,
             and
             is
             in
             her selfe
             of
             that
             expansion
             and
             largnes
             ,
             as
             that
             she
             stretcheth
             her selfe
             to
             the
             whole
             latitude
             of
             Ens
             in
             generall
             ;
             that
             is
             ,
             to
             euery
             truth
             ,
             and
             euery
             thing
             that
             is
             good
             (
             by
             vnderstanding
             what
             is
             true
             ,
             and
             affecting
             and
             louing
             what
             is
             good
             )
             no
             otherwise
             then
             spirituall
             and
             separated
             substances
             do
             ;
             it
             followeth
             ,
             that
             the
             soule
             doth
             not
             depend
             vpon
             any
             matter
             or
             bodily
             substance
             .
             For
             where
             there
             is
             
               effectus
               adaequatus
            
             ,
             there
             is
             also
             
               causa
               adaquata
            
             ;
             that
             is
             ,
             where
             there
             is
             a
             proper
             and
             peculiar
             effect
             ▪
             there
             also
             is
             to
             be
             found
             a
             proper
             and
             peculiar
             cause
             ,
             from
             whence
             the
             effect
             riseth
             .
             But
             in
             the
             Soule
             of
             Man
             the
             effect
             is
             found
             ,
             to
             wit
             ,
             the
             force
             of
             vnderstanding
             ,
             and
             the
             capacity
             of
             euery
             truth
             and
             euery
             good
             ;
             therefore
             the
             cause
             also
             is
             to
             be
             found
             ,
             that
             is
             ,
             a
             spirituall
             nature
             independent
             of
             matter
             or
             of
             a
             body
             .
          
        
         
           
             THE
             SEAVENTH
             REASON
             .
             
               CHAP.
               VIII
            
             .
          
           
             THere
             are
             in
             the
             nature
             of
             things
             some
             liuing
             formes
             ,
             which
             are
             separated
             from
             all
             matter
             both
             in
             their
             essence
             and
             manner
             of
             existence
             ,
             with
             the
             Philosophers
             
             do
             cal
             Intelligences
             ,
             or
             
               substantias
               separatas
            
             ,
             separated
             substances
             ,
             and
             Christians
             tearme
             them
             Spirits
             ,
             or
             Angels
             .
             There
             are
             also
             some
             others
             ,
             which
             both
             in
             their
             Essence
             and
             existence
             are
             altogether
             tyed
             and
             immersed
             in
             the
             matter
             ,
             wherin
             they
             are
             ,
             and
             such
             are
             the
             Soules
             of
             beasts
             .
             Therfore
             there
             oughtto
             be
             some
             other
             formes
             betwene
             the
             former
             two
             ;
             which
             in
             regard
             of
             their
             Essence
             ,
             may
             not
             depend
             of
             their
             body
             ,
             that
             so
             they
             may
             be
             like
             vnto
             spirits
             or
             Angels
             ;
             yet
             for
             their
             existence
             (
             that
             is
             ,
             that
             they
             may
             exist
             after
             a
             conuenient
             maner
             )
             they
             are
             to
             haue
             a
             body
             ,
             that
             therin
             they
             may
             agree
             with
             the
             soules
             of
             beasts
             ,
             and
             these
             are
             the
             soules
             of
             men
             .
             This
             argument
             is
             confirmed
             from
             analogy
             and
             proportion
             ;
             in
             that
             this
             degree
             of
             things
             seemeth
             to
             be
             best
             fitting
             ,
             least
             otherwise
             we
             should
             passe
             from
             one
             extreme
             to
             another
             without
             a
             meane
             ;
             to
             wit
             ,
             from
             a
             nature
             absolutly
             mortal
             &
             drowned
             in
             a
             body
             ,
             to
             a
             nature
             absolutly
             immortal
             and
             separated
             from
             a
             body
             ;
             therfore
             betwene
             these
             two
             ,
             there
             is
             to
             be
             a
             nature
             ,
             partly
             mortal
             ,
             and
             partly
             immortal
             :
             mortall
             according
             to
             the
             body
             ,
             and
             immortal
             according
             to
             the
             Soule
             :
             And
             the
             very
             Soule
             it selfe
             according
             to
             its
             Essence
             is
             to
             be
             immortal
             ,
             and
             to
             be
             ranged
             with
             spirits
             ;
             though
             according
             to
             the
             manner
             of
             its
             existence
             ,
             
             and
             as
             informing
             a
             mortal
             body
             ,
             it
             is
             to
             be
             like
             the
             soules
             of
             beasts
             .
             For
             the
             vnion
             of
             the
             Soule
             of
             man
             with
             the
             body
             ,
             as
             also
             the
             informing
             and
             the
             viuific●tion
             (
             as
             I
             may
             tearme
             it
             )
             of
             the
             whole
             body
             decayeth
             no
             lesse
             ,
             then
             in
             beasts
             .
             And
             thus
             it
             falleth
             out
             ,
             that
             man
             containeth
             in
             himselfe
             the
             powers
             and
             faculties
             of
             both
             the
             extremes
             ,
             I
             meane
             of
             spirits
             and
             beasts
             ;
             being
             for
             the
             body
             and
             sense
             ,
             like
             vnto
             beastes
             ;
             for
             the
             soule
             ,
             to
             spirits
             or
             intelligences
             .
             Vpon
             which
             occasion
             the
             Platonicks
             do
             cal
             man
             the
             Horizon
             of
             the
             whole
             Vniuerse
             of
             things
             created
             .
             For
             seing
             the
             vniuerse
             of
             things
             doth
             consist
             (
             as
             it
             were
             )
             of
             two
             Hemispheres
             ,
             to
             wit
             of
             a
             spiritual
             nature
             ,
             and
             a
             corporal
             nature
             ;
             Man
             partaking
             of
             both
             these
             extremes
             ,
             doth
             ioyne
             the
             spiritual
             nature
             (
             being
             the
             higher
             Hemisphere
             )
             with
             the
             corporal
             nature
             ,
             the
             lower
             Hemisphere
             .
             For
             this
             very
             same
             reason
             also
             ,
             Man
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             the
             lesser
             world
             ,
             as
             cōprehending
             within
             himselfe
             al
             the
             degrees
             of
             the
             vniuerse
             ,
             no
             otherwise
             ,
             then
             the
             greaer
             world
             containeth
             .
          
        
         
           
           
             THE
             EIGHT
             REASON
             
               CHAP.
               IX
            
             .
          
           
             FOR
             the
             more
             accession
             of
             reasons
             in
             this
             point
             ,
             it
             may
             be
             alledged
             ,
             that
             there
             is
             a
             greater
             association
             and
             affinity
             in
             nature
             betwene
             the
             Soule
             of
             man
             and
             spirits
             ,
             or
             Angels
             ,
             then
             betwene
             man
             and
             beasts
             :
             For
             as
             spirits
             or
             Angels
             haue
             their
             knowledge
             and
             desire
             circumscribed
             ,
             or
             encompasled
             with
             no
             limits
             ,
             and
             are
             delighted
             with
             the
             beauty
             of
             truth
             and
             vertue
             ;
             in
             like
             sort
             is
             the
             soule
             or
             mynd
             of
             man
             ;
             In
             so
             much
             that
             in
             this
             respect
             there
             is
             no
             disparity
             betwene
             a
             soule
             and
             a
             spirit
             ,
             though
             there
             be
             a
             difference
             in
             the
             perfection
             of
             the
             operations
             ,
             proceeding
             from
             the
             vnderstanding
             and
             the
             will
             in
             them
             both
             .
             Now
             the
             sense
             ,
             knowledge
             ,
             and
             affection
             or
             desire
             of
             beasts
             is
             restrained
             to
             their
             feeding
             ,
             and
             to
             venery
             .
             Furthermore
             the
             Soule
             of
             man
             hath
             society
             and
             familiarity
             with
             spirits
             ,
             conuerseth
             with
             them
             ,
             intreateth
             help
             and
             ayde
             from
             them
             ,
             discourseth
             ,
             disputeth
             ,
             and
             iudgeth
             of
             their
             ●states
             ,
             and
             wisheth
             her selfe
             to
             be
             like
             in
             dignity
             to
             them
             :
             But
             no
             like
             affinity
             is
             discerned
             betweene
             man
             and
             beasts
             ;
             for
             beasts
             can
             neither
             apprehend
             nor
             desire
             the
             
             state
             of
             man
             ,
             neither
             is
             there
             any
             communication
             of
             Counsell
             or
             aduise
             betweene
             thē
             .
             Therefore
             so
             farre
             forth
             ,
             as
             belongeth
             to
             the
             condition
             of
             Mortality
             and
             immortality
             ,
             it
             is
             not
             to
             be
             wondred
             ,
             if
             mans
             Soule
             doth
             rather
             follow
             the
             condition
             and
             nature
             of
             spirits
             (
             betweene
             whome
             there
             is
             so
             great
             a
             similitude
             and
             resemblance
             )
             then
             of
             beasts
             from
             whome
             the
             Soule
             doth
             so
             infinitely
             differ
             .
          
        
         
           
             THE
             NINTH
             REASON
             .
             
               CHAP.
               X.
            
             
          
           
             IF
             the
             Soule
             could
             not
             consist
             without
             the
             body
             ,
             then
             should
             the
             soules
             chiefest
             felicity
             be
             placed
             in
             a
             corporall
             life
             &
             pleasures
             of
             the
             body
             ,
             and
             her
             greatest
             misery
             in
             the
             affliction
             and
             death
             of
             the
             body
             ;
             vpon
             the
             force
             of
             which
             inference
             the
             Sect
             of
             Epicures
             and
             others
             (
             who
             did
             hold
             the
             soule
             to
             be
             vtterly
             extinguished
             with
             the
             body
             )
             taught
             the
             chiefest
             good
             to
             rest
             in
             the
             pleasures
             of
             the
             body
             .
             This
             is
             further
             made
             euident
             from
             the
             testimonyes
             of
             those
             ,
             who
             in
             the
             second
             of
             the
             booke
             of
             VVisdome
             conclude
             ,
             that
             during
             the
             tyme
             of
             this
             life
             ,
             we
             are
             to
             giue
             our selues
             wholly
             to
             pleasure
             ,
             holding
             this
             to
             be
             mans
             felicity
             ,
             in
             that
             nothing
             
             remaineth
             (
             say
             they
             )
             after
             this
             life
             ;
             as
             also
             frō
             the
             like
             setēce
             of
             others
             ,
             who
             in
             the
             22.
             of
             Esay
             say
             :
             
               Consedamus
               &
               bibamus
               &c.
               
               Let
               vs
               eate
               &
               drinke
               ,
               for
               to
               morrow
               we
               shall
               dye
               .
            
             But
             if
             this
             illation
             were
             true
             ,
             then
             were
             it
             laudable
             in
             a
             man
             to
             indulge
             and
             pamper
             his
             belly
             ,
             and
             studiously
             to
             affect
             and
             seeke
             after
             ,
             whatsoeuer
             may
             conduce
             to
             the
             same
             end
             ;
             and
             the
             warrant
             hereof
             should
             be
             ,
             because
             it
             is
             most
             laudable
             (
             for
             all
             things
             )
             and
             particularly
             for
             man
             to
             follow
             its
             most
             supreme
             good
             or
             felicity
             ,
             and
             to
             enioy
             it
             at
             all
             tymes
             .
          
           
             But
             now
             iust
             contrary
             hereto
             ,
             we
             find
             ,
             that
             this
             coporall
             sensuality
             of
             eating
             and
             drinking
             ,
             and
             the
             like
             ,
             is
             holden
             as
             a
             thing
             dishonourable
             in
             man
             ,
             and
             vnworthy
             his
             nature
             ,
             as
             also
             that
             those
             ,
             who
             abandon
             themselues
             wholly
             to
             their
             corporall
             pleasure
             ,
             are
             ranged
             among
             brute
             beasts
             :
             for
             nothing
             draweth
             more
             neere
             to
             the
             nature
             of
             beasts
             ,
             then
             the
             pleasure
             of
             the
             body
             consisting
             in
             the
             senses
             of
             tast
             and
             feeling
             .
             And
             therfore
             as
             Tully
             witnesseth
             in
             his
             booke
             
               de
               senectute
               ,
               Architas
               Tarentinus
            
             was
             accustomed
             thus
             to
             say
             :
             
               Nullam
               capitaliorem
               pestem
               ,
               quàm
               corporis
               voluptatem
               à
               natura
               hominibus
               esse
               datam
               :
               That
               Nature
               had
               not
               giuen
               to
               man
               a
               more
               capitall
               plague
               ,
               then
               the
               pleasure
               of
               the
               body
               .
            
          
           
           
             Againe
             ,
             if
             the
             chiefe
             felicity
             of
             man
             did
             belong
             to
             our
             corporall
             life
             ;
             then
             were
             it
             lawfull
             for
             the
             auoyding
             of
             death
             and
             torments
             (
             at
             the
             commanding
             and
             forcing
             of
             a
             tyrant
             )
             to
             commit
             periury
             ,
             and
             blasphemy
             ,
             to
             worship
             Idols
             ,
             and
             finally
             to
             re●●●quish
             and
             shake
             hands
             with
             all
             piety
             ,
             iustice
             ,
             vertue
             and
             truth
             :
             for
             it
             is
             the
             law
             of
             nature
             ,
             and
             of
             it selfe
             ingrafted
             in
             al
             men
             ,
             that
             nothing
             is
             to
             be
             preferred
             before
             
               Summum
               bonum
            
             or
             the
             chiefest
             felicity
             ,
             and
             that
             is
             to
             be
             imbraced
             before
             all
             other
             things
             ;
             &
             that
             on
             the
             other
             side
             ,
             nothing
             is
             more
             to
             be
             auoyded
             ,
             then
             
               Summum
               malum
            
             ,
             the
             chiefest
             infelicity
             .
             From
             which
             position
             or
             ground
             it
             riseth
             ,
             that
             in
             euery
             euent
             ,
             wherin
             is
             necessarily
             endāgered
             the
             losse
             of
             our
             greatest
             good
             ,
             or
             of
             some
             other
             lesser
             good
             ,
             we
             are
             taught
             euen
             by
             nature
             and
             reason
             ,
             that
             euery
             inferiour
             good
             whatsoeuer
             ,
             is
             to
             be
             willingly
             lost
             ,
             for
             the
             retaining
             of
             the
             chiefest
             good
             ;
             and
             euery
             lesser
             euil
             to
             be
             endured
             ,
             for
             the
             auoyding
             of
             the
             greatest
             euil
             .
             But
             now
             what
             thing
             can
             be
             imagined
             more
             absurd
             in
             it selfe
             ,
             or
             more
             vnworthy
             a
             man
             ,
             then
             that
             for
             the
             preuenting
             of
             death
             any
             flagitious
             or
             heynous
             wickednes
             whatsoeuer
             may
             and
             ought
             to
             be
             cnmmitted
             ?
          
        
         
           
           
             THE
             TENTH
             REASON
             .
             
               CHAP.
               XI
            
             .
          
           
             A
             NATVRE
             which
             is
             intelligent
             ,
             and
             indued
             with
             an
             vnderstanding
             is
             the
             worthiest
             nature
             of
             all
             others
             ,
             which
             are
             in
             the
             world
             ;
             this
             is
             proued
             ,
             in
             that
             ,
             such
             a
             nature
             is
             capable
             of
             all
             natures
             ;
             for
             it
             comprehendeth
             them
             all
             ,
             it
             vseth
             them
             al
             ,
             and
             applyeth
             them
             to
             its
             owne
             benefit
             ;
             for
             it
             taketh
             profit
             not
             only
             from
             terrene
             and
             earthly
             things
             ,
             but
             also
             frō
             celestial
             things
             ,
             as
             from
             the
             light
             ,
             darkenes
             ,
             day
             ,
             night
             ,
             wynds
             ,
             showers
             ,
             heates
             ,
             coldes
             ,
             and
             from
             the
             foure
             Elements
             themselues
             .
             Therefore
             a
             nature
             enioying
             a
             mind
             ,
             reason
             ,
             and
             vnderstanding
             ,
             is
             in
             this
             world
             ,
             as
             in
             its
             owne
             house
             ,
             furnished
             with
             al
             kind
             of
             prouision
             ,
             most
             fitting
             either
             for
             vse
             ,
             benefit
             ,
             or
             delight
             ,
             Hence
             it
             is
             gathered
             ,
             that
             it
             is
             an
             absurd
             opinion
             ,
             to
             maintayne
             this
             nature
             vtterly
             to
             perish
             and
             to
             be
             mortall
             ;
             since
             so
             it
             should
             follow
             ,
             that
             what
             is
             most
             excellēt
             in
             this
             world
             ,
             and
             what
             hath
             sole
             dominiō
             ouer
             other
             things
             ,
             and
             to
             whome
             all
             other
             things
             ,
             are
             subiect
             and
             serucieable
             ,
             should
             dye
             and
             become
             absolutly
             extinct
             ;
             an
             inference
             
             is
             warranted
             with
             no
             shew
             ,
             or
             colour
             of
             reason
             ;
             for
             if
             the
             earth
             ,
             sea
             ,
             and
             starres
             (
             al
             which
             were
             created
             for
             the
             vse
             of
             this
             reasonable
             or
             intelligent
             nature
             )
             do
             neuer
             decay
             ,
             but
             continue
             eternall
             ,
             and
             for
             euer
             permament
             ,
             thē
             with
             what
             tecture
             or
             pretext
             of
             reason
             ,
             can
             it
             be
             auerred
             ,
             that
             this
             intelligent
             nature
             ,
             which
             is
             the
             end
             ,
             scope
             ,
             and
             mistresse
             of
             the
             former
             ,
             should
             become
             mortall
             and
             passible
             ?
             If
             the
             Soule
             of
             man
             (
             which
             is
             this
             intelligent
             Nature
             )
             be
             so
             worthy
             in
             it selfe
             ,
             that
             those
             things
             (
             which
             neuer
             shall
             decay
             ,
             and
             be
             ruined
             )
             were
             created
             for
             its
             seruice
             ;
             then
             how
             can
             it
             stand
             with
             any
             probability
             ,
             that
             it selfe
             shall
             perish
             and
             resolue
             to
             nothing
             ?
             Certainly
             it
             is
             altogether
             vniust
             and
             vnlawful
             to
             affirme
             ,
             that
             nature
             to
             be
             mortall
             ,
             to
             the
             which
             ,
             things
             ,
             that
             are
             immortall
             ,
             become
             seruiceable
             .
          
        
         
           
             THE
             ELEVENTH
             REASON
             .
             
               CHAP.
               XII
            
             .
          
           
             THE
             nature
             of
             man
             (
             according
             to
             his
             Soule
             )
             is
             infinitly
             more
             worthy
             ,
             then
             all
             other
             Creatures
             ;
             for
             it
             is
             of
             a
             higher
             degree
             ,
             then
             they
             are
             ,
             and
             extendeth
             it selfe
             to
             infinite
             things
             ,
             (
             as
             appeareth
             out
             of
             the
             
             former
             considerations
             ;
             )
             therefore
             it
             followeth
             ,
             that
             the
             
               Summum
               bonum
            
             or
             chiefe
             felicity
             of
             Mans
             nature
             ought
             to
             be
             infinitely
             more
             excellent
             ,
             then
             the
             
               summum
               bonum
            
             of
             beasts
             .
             In
             like
             sort
             the
             action
             of
             Mās
             soule
             ,
             by
             the
             which
             it
             apprehendeth
             and
             feeleth
             its
             felicity
             ,
             and
             the
             pleasure
             ,
             that
             it
             taketh
             from
             thence
             ,
             ought
             infinitly
             to
             excell
             the
             action
             and
             pleasure
             of
             beasts
             in
             the
             fruition
             of
             their
             felicity
             .
             For
             such
             ought
             the
             proportion
             to
             be
             betweene
             the
             obiects
             ,
             betweene
             the
             operations
             ,
             &
             betweene
             the
             pleasures
             ,
             which
             is
             betweene
             the
             natures
             and
             the
             facultyes
             ,
             by
             the
             which
             the
             obiects
             are
             apprehended
             and
             perceaued
             .
             But
             now
             if
             the
             Soule
             of
             man
             be
             extinguished
             together
             with
             the
             body
             ,
             then
             nothing
             is
             attended
             on
             with
             greater
             calamity
             ,
             then
             Mans
             nature
             ,
             since
             almost
             all
             the
             kinds
             of
             beasts
             would
             be
             more
             happy
             then
             Man.
             For
             in
             this
             life
             mans
             nature
             stands
             obnoxious
             and
             subiect
             to
             innumerable
             afflictions
             ,
             from
             which
             beasts
             are
             most
             free
             .
             For
             it
             is
             incessantly
             solicited
             with
             cares
             ,
             vexed
             with
             feares
             ,
             pyneth
             away
             through
             enuy
             ,
             worne
             out
             with
             griefe
             ,
             burned
             with
             desires
             ,
             alwayes
             anxious
             ,
             sorrowing
             and
             complaining
             ,
             neuer
             content
             with
             its
             owne
             state
             ,
             nor
             enioying
             any
             true
             tranquility
             of
             mind
             .
             Besides
             it
             often
             endureth
             pouerty
             ,
             banishments
             ,
             prisons
             ,
             
             seruitude
             ,
             infamy
             ,
             the
             yoake
             of
             Matrimony
             ,
             bringing
             vp
             of
             children
             ,
             the
             losse
             of
             temporall
             goodes
             ,
             a
             repentance
             of
             actiōs
             past
             ,
             a
             solicitude
             and
             care
             of
             things
             to
             come
             ;
             many
             labours
             and
             paines
             taking
             ,
             that
             the
             poore
             flesh
             may
             be
             maintained
             ,
             and
             that
             it
             may
             be
             defended
             from
             the
             iniuryes
             of
             the
             ayre
             and
             weather
             ;
             to
             conclude
             it
             is
             encompassed
             with
             so
             many
             suspitions
             ,
             frauds
             ,
             calumnyes
             ,
             diseases
             ,
             languors
             and
             sicknesses
             ,
             as
             that
             it
             was
             worthily
             said
             of
             one
             ;
          
           
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             That
             is
             ,
          
           
             
               Nothing
               is
               so
               grieuous
               ,
               and
               full
               of
               calamity
               ,
            
             
               The
               weight
               wherof
               mans
               nature
               cānot
               beare
               .
            
          
           
             But
             now
             beasts
             are
             freed
             and
             deliuered
             almost
             from
             all
             these
             former
             calamityes
             ,
             &
             liue
             in
             great
             peace
             ,
             quyetnes
             ,
             and
             liberty
             :
             for
             they
             are
             not
             vexed
             with
             any
             cares
             ,
             with
             any
             feares
             of
             future
             euill
             ,
             or
             with
             any
             discontents
             through
             aduerse
             fortune
             ;
             Neither
             are
             they
             solicitous
             of
             things
             to
             come
             ,
             nor
             repent
             them
             of
             actions
             past
             ,
             nor
             dismayed
             at
             any
             imminent
             dangers
             ;
             They
             are
             not
             moued
             with
             ambition
             or
             enuy
             ,
             but
             rest
             quyet
             &
             peaceable
             in
             the
             enioying
             of
             their
             owne
             states
             .
          
           
             Besides
             nature
             doth
             prouide
             them
             of
             all
             things
             necessary
             for
             their
             lyues
             ,
             without
             any
             labour
             or
             toyle
             on
             their
             part
             .
             Yf
             we
             
             consider
             the
             length
             of
             their
             age
             ,
             we
             find
             that
             many
             liuing
             creatures
             liue
             a
             longer
             tyme
             ,
             then
             Man
             ;
             as
             
               Harts
               ,
               Elephants
            
             ,
             &
             Crowes
             .
             If
             ,
             the
             place
             or
             Region
             wherein
             they
             liue
             ,
             what
             may
             be
             more
             desired
             ,
             then
             to
             liue
             in
             a
             high
             and
             eminent
             place
             farre
             distant
             from
             the
             durt
             or
             myre
             of
             the
             earth
             ,
             and
             to
             passe
             through
             a
             great
             part
             of
             the
             ayre
             by
             flying
             in
             a
             most
             short
             tyme
             ?
             If
             the
             habit
             or
             cloathing
             of
             the
             body
             ,
             it
             is
             farre
             more
             commodious
             to
             be
             couered
             with
             haire
             or
             feathers
             (
             which
             are
             no
             hinderance
             to
             the
             agility
             of
             the
             body
             )
             then
             to
             be
             oppressed
             with
             the
             weight
             of
             outward
             vestments
             :
             fiually
             if
             the
             pleasures
             of
             the
             body
             be
             compared
             ,
             it
             is
             certaine
             ,
             that
             beasts
             do
             vse
             them
             more
             daily
             and
             freely
             ,
             then
             Man
             ;
             since
             they
             are
             giuen
             to
             their
             feeding
             by
             the
             space
             of
             whole
             dayes
             ,
             &
             more
             frequently
             exercise
             the
             act
             of
             copulation
             ,
             and
             this
             without
             feare
             or
             shame
             :
             from
             all
             which
             it
             is
             most
             clearly
             gathered
             ,
             that
             other
             liuing
             Creatures
             are
             far
             more
             happy
             then
             man
             ,
             if
             the
             Soule
             of
             man
             doth
             presently
             dye
             vpon
             the
             dissolutiō
             of
             the
             body
             from
             it
             .
          
        
         
           
           
             THE
             TVVEFTH
             REASON
             .
             
               CHAP.
               XIII
            
             .
          
           
             It
             would
             not
             only
             follow
             from
             the
             former
             reason
             ,
             that
             all
             other
             liuing
             Creatures
             should
             be
             more
             happy
             ,
             then
             Man
             ;
             but
             it
             also
             would
             follow
             ,
             that
             among
             men
             themselues
             ,
             those
             should
             be
             more
             happy
             ,
             who
             were
             more
             wicked
             ,
             and
             more
             giuen
             ouer
             and
             addicted
             to
             the
             flesh
             and
             to
             sensuality
             ;
             and
             those
             more
             vnfortunate
             ,
             who
             contemning
             the
             pleasures
             of
             the
             body
             ,
             do
             imbrace
             vertue
             and
             iustice
             ;
             yea
             the
             best
             and
             most
             holy
             mē
             should
             be
             the
             most
             miserable
             ;
             who
             most
             estranging
             themselues
             from
             the
             pleasures
             of
             the
             body
             ,
             do
             afflict
             &
             punish
             their
             flesh
             seuerall
             wayes
             .
             Whereupon
             the
             Apostle
             in
             the
             first
             to
             the
             Corinthians
             c.
             15.
             
             
               Si
               in
               hac
               vita
               &c.
               
               If
               in
               this
               life
               only
               we
               haue
               hope
               in
               Christ
            
             (
             that
             is
             ,
             if
             nothing
             remayneth
             after
             this
             life
             )
             
               wee
               are
               of
               all
               men
               the
               most
               miserable
            
             ;
             and
             the
             reason
             hereof
             must
             be
             (
             according
             to
             the
             Apostles
             mind
             )
             because
             we
             are
             depriued
             of
             the
             goods
             &
             pleasure
             both
             of
             this
             life
             ,
             and
             of
             the
             next
             ,
             and
             further
             we
             do
             endure
             daily
             labours
             and
             sharpe
             persecutions
             .
          
        
         
           
           
             THE
             XIII
             .
             REASON
             .
             
               CHAP.
               XIIII
            
             .
          
           
             VVE
             see
             ,
             that
             things
             are
             brought
             to
             that
             perfection
             ,
             whereof
             they
             are
             capable
             ;
             for
             example
             ,
             Plants
             and
             all
             other
             kinds
             of
             liuing
             Creatures
             do
             by
             little
             and
             little
             increase
             ,
             and
             are
             strengthened
             so
             farre
             forth
             ,
             as
             belong
             both
             to
             their
             body
             ,
             and
             to
             all
             the
             facultyes
             of
             the
             vegetatiue
             or
             sensitiue
             soule
             ,
             that
             so
             at
             the
             length
             they
             may
             come
             to
             that
             height
             of
             perfection
             ,
             whereof
             each
             kind
             of
             them
             is
             capable
             .
             Therfore
             it
             must
             needes
             be
             expected
             ,
             that
             mans
             Soule
             should
             in
             like
             sort
             arriue
             and
             ascend
             to
             the
             highest
             top
             of
             its
             owne
             perfection
             :
             for
             seing
             these
             inferiour
             and
             most
             vyle
             creatures
             do
             obtaine
             the
             perfection
             of
             their
             owne
             nature
             ,
             why
             should
             not
             then
             that
             ,
             which
             is
             most
             pretious
             and
             most
             worthy
             among
             them
             all
             ,
             in
             the
             end
             gaine
             the
             same
             ?
             But
             this
             the
             Soule
             of
             man
             cannot
             possibly
             performe
             ,
             except
             it
             continueth
             after
             this
             life
             ,
             immortall
             .
             Now
             the
             perfection
             of
             Mans
             Soule
             consisteth
             in
             wisdome
             &
             vertue
             ,
             with
             the
             which
             her
             chiefest
             powers
             are
             beautifyed
             &
             adorned
             ,
             and
             by
             meanes
             of
             which
             ,
             those
             powers
             obtayne
             their
             ends
             &
             chiefe
             perfection
             :
             But
             
             few
             there
             are
             ,
             who
             in
             this
             life
             giue
             themselues
             to
             the
             obtaining
             of
             wisdome
             ,
             and
             therefore
             the
             greatest
             part
             of
             men
             make
             small
             or
             no
             progresse
             therein
             ;
             and
             those
             who
             spend
             their
             tyme
             in
             the
             search
             or
             purchasing
             of
             it
             ,
             do
             scarcely
             get
             the
             hundreth
             part
             of
             that
             abundance
             of
             wisdome
             ,
             wherof
             the
             mynd
             of
             man
             is
             capable
             :
             for
             though
             a
             man
             should
             liue
             a
             thousand
             yeares
             ,
             yet
             might
             he
             daily
             profit
             and
             increase
             therein
             ,
             &
             yet
             not
             obtaine
             it
             in
             its
             highest
             measure
             .
             Therfore
             it
             is
             necessary
             ,
             that
             the
             Soule
             of
             Man
             doth
             liue
             after
             the
             death
             of
             the
             body
             ,
             that
             in
             the
             next
             life
             (
             seing
             in
             this
             it
             cannot
             )
             it
             may
             come
             &
             arryue
             to
             its
             perfectiō
             ;
             since
             otherwise
             in
             vaine
             should
             that
             capacity
             and
             extension
             of
             the
             Soule
             be
             giuen
             her
             ;
             in
             vaine
             should
             that
             vnquenchbale
             desire
             of
             knowledge
             be
             engrafted
             in
             her
             ;
             for
             that
             capacity
             and
             desire
             is
             in
             vayne
             ,
             which
             cannot
             be
             filled
             and
             satisfyed
             .
             Besides
             ,
             it
             is
             most
             absurd
             to
             say
             ,
             that
             Nature
             ,
             which
             in
             the
             smallest
             &
             most
             despicable
             things
             neuer
             doth
             any
             thing
             without
             a
             due
             purpose
             &
             end
             ,
             should
             in
             the
             most
             noble
             creature
             of
             all
             ,
             worke
             and
             labour
             so
             much
             in
             vaine
             ,
             and
             to
             no
             designed
             drift
             ,
             or
             proiect
             .
          
        
         
           
           
             THE
             XIIII
             .
             REASON
             .
             
               CHAP.
               XV.
            
             
          
           
             IT
             is
             certaine
             ,
             that
             the
             Soule
             of
             man
             cannot
             know
             it selfe
             in
             this
             life
             ,
             except
             it
             be
             very
             obscurely
             and
             confusedly
             ;
             (
             euen
             as
             he
             which
             seeth
             a
             thing
             farre
             of
             through
             a
             cloud
             perceaueth
             it
             imperfectly
             ,
             as
             not
             being
             able
             to
             discerne
             the
             colours
             or
             lineaments
             of
             it
             .
             )
             Now
             this
             want
             of
             the
             Soules
             perfect
             knowledge
             of
             it selfe
             ,
             was
             the
             cause
             of
             so
             many
             different
             opinions
             of
             the
             Philosophers
             ,
             touching
             its
             owne
             substance
             ,
             some
             of
             them
             teaching
             it
             to
             be
             of
             a
             fiery
             substance
             ;
             others
             an
             ●yery
             ;
             and
             some
             others
             ,
             that
             it
             was
             a
             substance
             taken
             from
             the
             ayre
             &
             from
             the
             soule
             of
             the
             world
             (
             as
             their
             phrase
             was
             .
             )
             The
             Soule
             then
             knoweth
             not
             ,
             either
             what
             it selfe
             is
             ,
             or
             of
             what
             quality
             ,
             whether
             a
             simple
             or
             pure
             spirit
             ,
             or
             consisting
             of
             a
             most
             thin
             body
             ;
             whether
             it
             hath
             distinct
             faculties
             and
             powers
             in
             it selfe
             ,
             or
             that
             it
             performeth
             all
             her
             operations
             immediatly
             by
             it selfe
             ;
             what
             is
             the
             power
             and
             nature
             of
             those
             faculties
             ;
             how
             they
             performe
             their
             functions
             ;
             how
             the
             obiects
             do
             meet
             and
             associate
             themselues
             with
             their
             faculties
             ;
             how
             the
             organs
             and
             instruments
             of
             the
             senses
             do
             concurre
             
             and
             cooperate
             with
             the
             animal
             spirits
             .
             In
             these
             and
             almost
             all
             other
             things
             belonging
             to
             her selfe
             ,
             the
             Soule
             is
             strangely
             blind
             ,
             and
             diuineth
             ,
             and
             coniectureth
             of
             them
             ,
             as
             it
             were
             in
             a
             dreame
             .
             Therfore
             if
             the
             Soule
             doth
             perish
             togeather
             with
             the
             body
             ,
             she
             neuer
             knoweth
             her selfe
             ,
             but
             remaines
             ignorant
             thereof
             ,
             both
             when
             she
             is
             first
             ingendred
             ,
             whyle
             she
             liueth
             ,
             and
             after
             her
             death
             .
             But
             now
             it
             is
             most
             fitting
             both
             in
             nature
             and
             reason
             ,
             that
             sometimes
             she
             might
             be
             able
             to
             contemplate
             her selfe
             ,
             to
             see
             and
             perfectly
             to
             apprehend
             her
             owne
             beauty
             ,
             nature
             ,
             and
             ornaments
             :
             for
             as
             nothing
             more
             clearly
             belongeth
             to
             the
             Soule
             ,
             then
             her
             owne
             Nature
             ,
             and
             such
             things
             as
             are
             intrinsecall
             and
             inward
             to
             her
             ;
             so
             no
             knowledge
             is
             more
             necessary
             to
             her
             ,
             then
             the
             knowledge
             of
             her selfe
             ,
             and
             things
             appertaining
             to
             her
             ;
             for
             she
             is
             most
             neere
             and
             de●re
             to
             her selfe
             .
             Therefore
             it
             must
             necessarily
             be
             granted
             ,
             that
             she
             is
             not
             extinguished
             after
             this
             life
             ,
             but
             that
             ,
             after
             she
             is
             once
             freed
             of
             the
             body
             ,
             and
             of
             all
             corporall
             obiects
             (
             which
             afore
             she
             apprehended
             by
             helpe
             of
             the
             externall
             senses
             )
             and
             that
             by
             meanes
             thereof
             ,
             she
             enioyeth
             her
             owne
             simplicity
             ,
             then
             shall
             she
             see
             her selfe
             distinctly
             and
             clearly
             ;
             and
             shall
             daily
             esteeme
             those
             her
             goods
             &
             ornaments
             ,
             which
             in
             this
             life
             she
             so
             smally
             prized
             .
             For
             
             one
             kind
             of
             vnderstanding
             agrees
             to
             her
             ,
             whiles
             she
             is
             tyed
             to
             this
             mortall
             body
             ;
             another
             ,
             when
             by
             meanes
             of
             the
             bodyes
             death
             ,
             she
             shal
             be
             set
             at
             liberty
             ,
             &
             shal
             nakedly
             exist
             by
             her selfe
             .
             For
             while
             she
             remaynes
             in
             the
             body
             ,
             she
             can
             know
             nothing
             perfectly
             ,
             but
             what
             is
             corporall
             ,
             and
             vnder
             a
             corporall
             shew
             ;
             wherupon
             it
             followeth
             ,
             that
             she
             cannot
             see
             ,
             or
             know
             her selfe
             ;
             but
             after
             she
             is
             once
             diuorced
             from
             the
             body
             ,
             she
             shall
             then
             take
             the
             forme
             and
             manner
             of
             vnderstanding
             answerable
             to
             spirits
             ,
             and
             then
             shall
             discerne
             spirituall
             things
             ,
             as
             now
             she
             apprehendeth
             by
             her
             eyes
             corporall
             things
             .
             For
             the
             manner
             of
             knowing
             doth
             euer
             answere
             to
             the
             manner
             of
             existence
             ,
             and
             agreeth
             to
             the
             state
             of
             the
             thing
             which
             knoweth
             ;
             since
             euery
             thing
             worketh
             according
             to
             the
             manner
             of
             its
             owne
             nature
             .
          
        
         
           
             THE
             XV.
             REASON
             .
             
               CHAP.
               XVI
            
             .
          
           
             THIS
             corporeall
             World
             ,
             as
             also
             all
             things
             contained
             therein
             ,
             were
             made
             for
             man
             (
             as
             is
             aboue
             shewed
             ;
             )
             for
             all
             things
             are
             disposed
             in
             that
             sort
             ,
             as
             they
             may
             best
             serue
             to
             the
             benefit
             and
             profit
             of
             man.
             Thus
             the
             world
             seemeth
             nothing
             els
             ,
             then
             a
             vast
             
             house
             furnished
             withall
             things
             necessary
             ,
             whose
             inhabitant
             ,
             possessour
             ,
             or
             Fructuarius
             is
             man.
             So
             that
             supposing
             man
             were
             not
             ,
             then
             were
             there
             no
             vse
             of
             the
             world
             ,
             but
             it
             should
             be
             ,
             as
             a
             desart
             seruing
             only
             for
             a
             denne
             of
             wild
             beasts
             ,
             and
             for
             a
             wood
             of
             thornes
             .
             Therfore
             seeing
             all
             things
             are
             first
             instituted
             for
             man
             ,
             it
             followeth
             ,
             that
             man
             is
             a
             most
             excellent
             thing
             ,
             and
             created
             for
             a
             far
             greater
             and
             higher
             end
             ,
             then
             it
             can
             attaine
             in
             this
             life
             ;
             for
             seing
             so
             many
             different
             seruices
             of
             things
             ,
             and
             so
             wonderfull
             riches
             are
             prepared
             for
             man
             ,
             for
             his
             better
             and
             more
             easy
             leading
             of
             this
             short
             and
             mortall
             life
             ;
             how
             can
             it
             be
             thought
             ,
             that
             no
             good
             or
             happynes
             expecteth
             him
             after
             his
             death
             ,
             but
             that
             his
             Soule
             vtterly
             decayeth
             with
             his
             body
             ?
             Doubtlesly
             ,
             this
             is
             a
             great
             argument
             ,
             that
             he
             is
             ordained
             to
             enioy
             (
             after
             his
             emigration
             &
             passing
             out
             of
             this
             life
             )
             a
             most
             noble
             ,
             honourable
             ,
             and
             admirable
             felicity
             &
             happines
             .
          
           
             This
             point
             is
             further
             confirmed
             .
             If
             the
             Soule
             doth
             perish
             with
             the
             body
             ,
             thē
             it
             followeth
             ,
             that
             the
             world
             ,
             and
             al
             its
             admirable
             furniture
             was
             only
             framed
             by
             nature
             ,
             that
             man
             for
             a
             short
             season
             and
             tyme
             might
             liue
             ,
             eate
             ,
             drinke
             ,
             sleepe
             ,
             in
             gender
             ,
             and
             then
             presently
             for
             euer
             decay
             .
             Thus
             this
             should
             be
             all
             the
             good
             ,
             the
             end
             ,
             and
             the
             ●ruite
             o●
             so
             worthy
             and
             admirable
             a
             worke
             .
             But
             it
             is
             
             not
             likely
             ,
             that
             to
             so
             meane
             &
             small
             an
             end
             the
             heauens
             should
             be
             incessantly
             caryed
             about
             ,
             with
             such
             a
             daily
             motion
             :
             That
             the
             Sunne
             ,
             Moone
             ,
             and
             Starrs
             should
             still
             continue
             their
             courses
             ;
             that
             the
             change
             of
             day
             and
             night
             ,
             and
             the
             vicissitude
             or
             continuall
             circles
             of
             tymes
             and
             seasons
             ,
             as
             spring
             ,
             summer
             ,
             autumne
             ,
             and
             winter
             should
             be
             ordained
             .
             Againe
             ,
             that
             winds
             should
             blow
             ,
             the
             clouds
             should
             be
             gathered
             togeather
             ,
             the
             showers
             should
             be
             powred
             downe
             ;
             that
             the
             earth
             should
             cause
             so
             many
             kinds
             of
             flowers
             and
             fruits
             ,
             &
             should
             containe
             within
             its
             bosome
             such
             inestimable
             treasure
             ;
             that
             the
             Sea
             should
             bring
             forth
             such
             seuerall
             sorts
             of
             fish
             ,
             the
             ayre
             should
             abound
             with
             so
             great
             store
             of
             byrds
             ,
             &
             Nature
             her selfe
             should
             so
             painfully
             labour
             in
             the
             producing
             of
             all
             things
             ;
             And
             all
             this
             to
             no
             other
             end
             ,
             but
             that
             man
             (
             being
             a
             mortall
             creature
             )
             should
             for
             a
             small
             tyme
             liue
             in
             great
             misery
             ,
             great
             ignorance
             &
             prauity
             of
             mynd
             ,
             &
             then
             instantly
             should
             returne
             to
             nothing
             .
             If
             there
             be
             no
             other
             end
             nor
             fruite
             of
             so
             wonderfull
             a
             worke
             ,
             as
             the
             world
             is
             ,
             then
             in
             vaine
             is
             it
             ,
             &
             all
             therein
             created
             ;
             and
             in
             vayne
             doth
             Nature
             labour
             in
             all
             her
             actions
             .
             For
             what
             good
             doth
             man
             reape
             by
             liuing
             a
             short
             tyme
             in
             so
             many
             afflictions
             of
             mynd
             and
             body
             ?
             since
             this
             temporall
             life
             in
             it selfe
             is
             not
             good
             ,
             nor
             to
             be
             
             wished
             for
             ,
             both
             in
             regard
             ,
             that
             it
             is
             mixed
             with
             so
             many
             calamities
             ,
             as
             also
             in
             that
             no
             corporall
             good
             or
             benefit
             is
             for
             it selfe
             alone
             to
             be
             desired
             .
             For
             as
             the
             body
             is
             made
             for
             the
             soule
             ;
             so
             the
             corporall
             goods
             are
             to
             be
             referred
             ,
             and
             finally
             directed
             to
             the
             good
             of
             the
             Soule
             .
             Neither
             is
             this
             temporall
             life
             to
             be
             wished
             ,
             as
             being
             a
             meanes
             to
             a
             greater
             good
             ,
             because
             it
             is
             presumed
             by
             these
             men
             ,
             who
             deny
             the
             immortality
             of
             the
             Soule
             ,
             that
             no
             such
             future
             good
             remaineth
             after
             this
             life
             .
             Salomon
             had
             a
             feeling
             vnderstanding
             of
             this
             point
             ,
             who
             ,
             after
             he
             had
             abundantly
             tasted
             al
             the
             pleasures
             of
             this
             world
             ,
             did
             burst
             out
             into
             this
             sentence
             :
             
               Vanitas
               vanitum
               ,
               &
               omnia
               vanitas
               .
            
             And
             then
             after
             :
             
               V●di
               cuncta
               &c.
               I
               saw
               all
               things
               ,
               which
               are
               vnder
               the
               Sunne
               ;
               and
               behold
               all
               is
               vanity
               ,
               and
               affliction
               of
               spirit
               .
            
             Salomon
             also
             in
             that
             his
             booke
             of
             Ecclesiastes
             ,
             prosecuteth
             many
             other
             points
             of
             this
             nature
             ,
             but
             in
             the
             end
             he
             (
             as
             it
             were
             )
             preacheth
             to
             al
             men
             ,
             that
             al
             the
             goods
             of
             this
             life
             ,
             delights
             ,
             riches
             ,
             honours
             ,
             and
             pleasures
             are
             to
             be
             esteemed
             as
             of
             no
             worth
             or
             price
             ;
             to
             wit
             ,
             as
             they
             are
             considered
             in
             themselues
             alone
             ,
             and
             as
             they
             conduce
             nothing
             to
             the
             life
             to
             come
             .
          
           
             I
             ad
             further
             ,
             that
             this
             temporall
             life
             hath
             not
             only
             in
             it
             no
             true
             good
             ,
             for
             the
             which
             it
             should
             be
             desired
             ,
             but
             it
             is
             also
             intricated
             
             and
             intangled
             with
             so
             many
             euils
             ,
             that
             it
             were
             far
             better
             ,
             &
             more
             conuenient
             for
             mā
             neuer
             to
             haue
             bene
             ,
             then
             to
             receaue
             a
             soule
             lyable
             and
             subiect
             vnto
             death
             .
             For
             (
             besides
             that
             man
             is
             wasted
             away
             with
             infinite
             cares
             ,
             diseases
             ,
             and
             miseries
             )
             he
             doth
             litle
             or
             no
             good
             ;
             or
             rather
             in
             lieu
             thereof
             ,
             he
             cōmitteth
             much
             euill
             ,
             spending
             his
             life
             (
             for
             the
             most
             part
             )
             in
             all
             turpitude
             and
             basenes
             of
             manners
             and
             conuersation
             ,
             Now
             let
             the
             euill
             ,
             which
             he
             perpetrateth
             ,
             be
             ballanced
             with
             the
             good
             he
             doth
             ,
             and
             we
             shall
             find
             ,
             that
             his
             wickednes
             by
             infinite
             degrees
             doth
             preponderate
             and
             weigh
             downe
             his
             vertuous
             actions
             .
             If
             so
             ,
             how
             then
             can
             it
             be
             truly
             conceaued
             ,
             that
             that
             creature
             which
             is
             the
             authour
             of
             so
             great
             euill
             ,
             and
             worker
             of
             so
             small
             good
             ,
             and
             frō
             whome
             no
             future
             good
             can
             be
             expected
             ,
             should
             be
             accounted
             as
             profitable
             and
             necessary
             to
             the
             whole
             vniuerse
             ?
             Yea
             rather
             (
             as
             being
             a
             thing
             most
             pernicious
             and
             destructiue
             )
             why
             should
             he
             not
             be
             instantly
             exterminated
             and
             banished
             from
             thence
             ?
             If
             in
             a
             kingdome
             or
             Commō-wealth
             there
             be
             found
             any
             ony
             Family
             ,
             whose
             endeauours
             in
             no
             sort
             tend
             to
             the
             common
             good
             ,
             but
             only
             rest
             in
             the
             violating
             and
             breaking
             of
             the
             lawes
             of
             the
             said
             state
             ;
             it
             is
             thought
             necessary
             ,
             that
             the
             said
             family
             should
             be
             vtterly
             extirpated
             &
             rooted
             
             out
             ,
             as
             threatning
             (
             if
             it
             should
             continue
             )
             no
             smal
             danger
             and
             ruine
             to
             that
             kingdome
             or
             commonwealth
             :
             why
             then
             (
             by
             the
             same
             reason
             )
             should
             not
             all
             mankind
             (
             which
             betrampleth
             the
             law
             of
             God
             and
             nature
             vnder
             its
             feet
             ,
             be
             exiled
             from
             al
             this
             most
             ample
             &
             large
             Commonwealth
             of
             the
             whole
             Vniuerse
             ,
             as
             a
             professed
             enemy
             to
             iustice
             and
             vertue
             ?
             From
             these
             premises
             we
             may
             further
             conclude
             ,
             that
             man
             and
             the
             world
             it selfe
             were
             not
             only
             made
             in
             vayne
             (
             since
             from
             thence
             proceedeth
             so
             small
             good
             )
             but
             also
             that
             Nature
             much
             erred
             in
             bringing
             forth
             mankind
             .
             For
             as
             he
             deserueth
             euil
             at
             that
             state
             ,
             who
             bringeth
             in
             an
             improfitable
             nation
             ,
             contemning
             the
             institutions
             and
             decrees
             therof
             ;
             Euē
             so
             should
             nature
             be
             much
             blamed
             for
             her
             producing
             of
             mankind
             .
             All
             which
             things
             how
             far
             dissonant
             and
             estrāged
             they
             are
             from
             reason
             ,
             who
             seeth
             not
             ?
             Therefore
             for
             the
             auoyding
             of
             these
             (
             otherwise
             )
             ineuitable
             absurdities
             ,
             we
             must
             cōfesse
             ,
             that
             the
             Soule
             of
             man
             remayneth
             after
             this
             life
             immortall
             ,
             and
             that
             then
             she
             shal
             be
             partaker
             of
             most
             high
             and
             inestimable
             rewards
             ,
             or
             els
             of
             insupportable
             torments
             ,
             according
             to
             her
             different
             carriage
             in
             this
             world
             .
          
           
             Thou
             maist
             heere
             reply
             ,
             that
             granting
             the
             former
             reason
             for
             good
             and
             sufficient
             ,
             
             it
             followeth
             ,
             that
             all
             wicked
             men
             should
             be
             now
             borne
             in
             vaine
             ,
             or
             rather
             that
             in
             reasō
             they
             ought
             not
             be
             borne
             ;
             since
             their
             being
             in
             the
             world
             conferreth
             no
             good
             or
             benefit
             therto
             ,
             but
             only
             dishonoureth
             and
             wrongeth
             the
             same
             ,
             abusing
             nature
             her selfe
             ,
             &
             all
             the
             guifts
             of
             God
             to
             their
             owne
             improbity
             and
             impiety
             .
             
          
           
             I
             answere
             hereto
             ,
             &
             grant
             that
             al
             mē
             in
             the
             world
             ,
             who
             before
             their
             deaths
             shal
             not
             be
             conuerted
             ,
             but
             shall
             leaue
             this
             world
             in
             a
             finall
             impenitency
             ,
             may
             (
             in
             a
             certaine
             manner
             )
             be
             said
             to
             be
             borne
             in
             vaine
             ;
             since
             they
             declyne
             and
             swarue
             from
             that
             principall
             end
             ,
             whereunto
             they
             were
             created
             :
             &
             far
             better
             it
             had
             bene
             for
             thē
             ,
             neuer
             to
             haue
             bene
             borne
             ,
             then
             so
             to
             liue
             and
             dye
             .
             Yet
             from
             this
             acknowledgment
             ,
             it
             followeth
             not
             ,
             that
             all
             Mankind
             &
             the
             whole
             world
             it self
             should
             be
             created
             to
             no
             purpose
             .
             First
             ,
             because
             many
             men
             do
             here
             liue
             vertuously
             ,
             and
             shall
             hereafter
             be
             partaker
             of
             infinite
             remuneration
             and
             reward
             .
             Now
             these
             men
             alone
             are
             worthy
             ,
             that
             the
             world
             should
             be
             created
             to
             their
             vse
             ,
             and
             serue
             them
             for
             the
             better
             gayning
             of
             so
             great
             a
             good
             ,
             according
             as
             the
             Apostle
             saith
             :
             
               Omnia
               propter
               electos
               &c.
               
               All
               things
               are
               for
               the
               elect
               ,
               that
               they
               may
               obtaine
               saluation
               .
            
          
           
             And
             though
             the
             number
             of
             the
             reprobate
             
             be
             imcomparably
             greater
             then
             of
             the
             Elect
             ;
             yet
             this
             is
             not
             either
             so
             few
             ,
             nor
             of
             so
             small
             importance
             ,
             as
             that
             God
             should
             repēt
             himselfe
             of
             creating
             the
             world
             and
             mankynd
             :
             for
             as
             he
             ,
             who
             husbandeth
             an
             Orchard
             ,
             &
             planteth
             in
             it
             many
             trees
             of
             a
             strange
             kind
             ,
             of
             which
             the
             greater
             part
             proue
             dead
             and
             fruitles
             ,
             the
             rest
             do
             bring
             forth
             good
             fruyt
             ,
             and
             sufficient
             for
             the
             maintaining
             of
             his
             household
             ,
             cannot
             be
             iustly
             said
             to
             haue
             spent
             his
             labour
             in
             vaine
             ,
             but
             rather
             solaceth
             himselfe
             at
             the
             thought
             of
             his
             owne
             paines
             ,
             since
             the
             excellency
             of
             the
             fruite
             recompenceth
             the
             small
             number
             ;
             especially
             seing
             the
             store
             is
             able
             to
             nourish
             his
             family
             .
             The
             like
             (
             by
             way
             of
             proportion
             and
             analogy
             )
             may
             be
             conceaued
             and
             supposed
             of
             God
             ,
             who
             is
             the
             workeman
             of
             the
             world
             and
             men
             ,
             who
             are
             (
             as
             it
             were
             )
             his
             engrafted
             plants
             or
             seedes
             .
          
           
             Secondly
             ,
             vpon
             the
             former
             confession
             ,
             it
             followeth
             not
             ,
             that
             the
             world
             is
             made
             in
             vayne
             ;
             because
             wicked
             men
             are
             not
             altogether
             in
             this
             world
             to
             no
             purpose
             .
             For
             they
             serue
             to
             sharpen
             and
             stir
             vp
             the
             vertue
             of
             the
             iust
             .
             For
             while
             they
             afflict
             the
             vertuous
             by
             seueral
             meanes
             ,
             they
             minister
             vnto
             the
             other
             abundant
             matter
             of
             patience
             and
             humility
             ,
             &
             giue
             them
             plentifull
             occasiō
             of
             ●●ore
             full
             exercise
             of
             their
             vertues
             .
             Since
             
             by
             this
             meanes
             the
             iust
             do
             learne
             to
             contēne
             all
             earthly
             things
             ,
             to
             follow
             and
             seeke
             after
             heauenly
             matters
             ,
             to
             flie
             to
             God
             ,
             to
             repose
             al
             their
             confidence
             and
             hope
             in
             him
             ,
             to
             giue
             almes
             deeds
             ,
             and
             finally
             to
             practise
             all
             kinds
             of
             good
             works
             and
             vertues
             .
             This
             is
             euident
             euen
             by
             daily
             examples
             ,
             &
             therfore
             S.
             Augustine
             well
             said
             ,
             vpō
             the
             Psalme
             .
             54.
             
             Ne
             putetis
             &c.
             
               Do
               not
               thinke
               ,
               that
               the
               wicked
               are
               in
               vaine
               in
               this
               world
               ,
               and
               that
               God
               worketh
               not
               good
               from
               them
               :
               for
               euery
               bad
               man
               therefore
               liueth
               ,
               that
               he
               may
               either
               repent
               ,
               or
               that
               by
               him
               the
               godly
               and
               vertuous
               may
               be
               exercised
               .
            
             Thus
             in
             this
             sense
             God
             is
             said
             to
             vse
             and
             apply
             the
             wicked
             to
             the
             benefit
             and
             health
             of
             the
             vertuous
             .
             Againe
             the
             greatnes
             of
             Gods
             goodnes
             and
             mercy
             touching
             the
             wicked
             in
             this
             life
             ,
             mightily
             shineth
             since
             he
             bestoweth
             on
             them
             so
             many
             benefits
             and
             gifts
             ,
             and
             inuiteth
             them
             with
             such
             a
             wonderfull
             longanimity
             &
             patience
             ,
             that
             they
             may
             be
             only
             partakers
             of
             heauenly
             felicity
             .
             To
             conclude
             ,
             the
             seuerity
             of
             his
             diuine
             iustice
             appeareth
             in
             them
             after
             this
             life
             by
             taking
             a
             most
             iust
             reuēge
             of
             their
             sinnes
             ;
             and
             withall
             from
             hence
             we
             may
             gather
             ,
             how
             great
             the
             malignity
             of
             sinne
             is
             ,
             which
             deserueth
             so
             dreadfull
             a
             castigation
             and
             punishment
             ,
             and
             lastly
             there
             is
             ministred
             hereby
             to
             the
             Elect
             a
             iust
             occasion
             of
             praising
             
             and
             thanking
             Gods
             holy
             name
             ,
             that
             they
             are
             deliuered
             frō
             these
             punishments
             .
             Therfore
             ,
             although
             the
             wicked
             do
             not
             arriue
             to
             the
             principall
             end
             of
             their
             creation
             (
             in
             which
             respect
             they
             may
             be
             said
             to
             be
             borne
             in
             vayne
             )
             yet
             this
             cannot
             be
             absolutly
             pronounced
             so
             of
             them
             ,
             because
             they
             attaine
             the
             second
             end
             ,
             whereunto
             they
             were
             ordained
             vnder
             condition
             (
             as
             it
             were
             )
             to
             wit
             ,
             if
             through
             their
             vicious
             lyues
             they
             made
             themselues
             vnworthy
             and
             incapable
             of
             the
             first
             and
             chiefest
             end
             .
             Now
             if
             the
             Soule
             of
             man
             should
             perish
             with
             his
             body
             ,
             none
             of
             these
             conueniences
             or
             profits
             could
             haue
             any
             place
             ,
             but
             in
             lieu
             thereof
             it
             would
             clearly
             follow
             (
             as
             it
             shewed
             aboue
             )
             that
             both
             man
             and
             the
             whole
             world
             should
             be
             created
             to
             no
             auailable
             purpose
             or
             end
             .
          
        
         
           
             THE
             XVI
             .
             REASON
             .
             
               CHAP.
               XVII
            
             .
          
           
             THE
             beauty
             of
             the
             world
             ,
             and
             of
             all
             the
             things
             contained
             with
             in
             the
             vast
             circumference
             thereof
             ,
             is
             made
             by
             the
             authour
             of
             the
             world
             ,
             to
             the
             end
             that
             it
             may
             be
             seene
             ,
             knowne
             and
             esteemed
             ;
             to
             wit
             that
             we
             behoulding
             the
             wonderfull
             magnificence
             of
             such
             a
             worke
             ,
             may
             admire
             ,
             
             praise
             and
             loue
             the
             workeman
             of
             it
             .
             So
             the
             pulchritude
             and
             goodly
             structure
             &
             artifice
             of
             Churches
             ,
             pallaces
             ,
             pictures
             ,
             &
             other
             humane
             workes
             is
             framed
             ,
             that
             it
             may
             be
             looked
             vpon
             ,
             and
             worthily
             prized
             .
             For
             if
             it
             be
             not
             seene
             by
             any
             ,
             it
             is
             houlden
             altogether
             as
             vnprofitable
             :
             for
             to
             what
             conduceth
             fayrenes
             ,
             &
             due
             proportion
             in
             pourtrature
             ,
             remaining
             only
             in
             darkenes
             ?
             For
             as
             smels
             ,
             sapours
             ,
             and
             pleasing
             sounds
             are
             but
             superfluous
             and
             needles
             ,
             if
             there
             be
             no
             senses
             of
             smelling
             ,
             tasting
             ,
             and
             hearing
             ;
             Euen
             so
             al
             beauty
             and
             splendour
             of
             things
             ,
             all
             subtility
             and
             perfection
             of
             art
             is
             but
             redundant
             and
             in
             vayne
             ,
             if
             there
             be
             no
             eye
             either
             of
             body
             or
             mynd
             ,
             which
             cansee
             ,
             apprehend
             ,
             and
             obserue
             it
             .
             But
             if
             the
             Soule
             doth
             perish
             frō
             the
             body
             ,
             the
             beauty
             of
             the
             world
             ,
             and
             of
             all
             things
             in
             it
             ,
             remayne
             vnknowne
             ,
             vnapprehended
             ,
             and
             buryed
             (
             as
             it
             were
             )
             in
             eternall
             darkenes
             .
             For
             in
             this
             life
             we
             hardly
             attaine
             the
             thousand
             part
             of
             what
             is
             to
             be
             knowne
             ,
             and
             this
             but
             confusedly
             and
             imperfectly
             ;
             like
             a
             man
             of
             bad
             sight
             behoulding
             pictures
             a
             far
             off
             .
             For
             we
             wholy
             rest
             in
             the
             externall
             and
             outward
             grayne
             of
             things
             ,
             neuer
             penetrating
             into
             the
             internall
             and
             secret
             essences
             of
             the.
             And
             yet
             there
             (
             I
             meane
             in
             the
             essence
             )
             is
             shut
             vp
             all
             the
             beauty
             and
             truth
             of
             things
             ,
             there
             
             is
             the
             natiue
             and
             
               speciall
               ●orme
            
             ;
             &
             there
             lyes
             all
             the
             artifice
             ,
             and
             wit
             of
             that
             
               great
               m●●d
               &
               supreme
               intelligēce
            
             ,
             which
             with
             its
             wisedome
             hath
             inuented
             and
             framed
             all
             things
             ;
             there
             are
             cōtained
             the
             reasōs
             of
             al
             things
             ;
             briefly
             ,
             so
             great
             is
             the
             beauty
             of
             things
             in
             their
             essence
             ,
             and
             so
             admirable
             is
             the
             excellency
             of
             the
             diuine
             art
             therein
             ,
             as
             that
             it
             may
             be
             boldly
             auerred
             that
             to
             behold
             clearly
             the
             nature
             of
             a
             flie
             ,
             or
             such
             like
             small
             creature
             ,
             (
             as
             the
             A●geis
             do
             see
             )
             is
             more
             to
             be
             desired
             ,
             then
             to
             obtaine
             the
             empire
             of
             the
             whole
             world
             .
             For
             the
             Soule
             and
             mind
             would
             doubtlesly
             draw
             more
             〈◊〉
             pleasure
             from
             this
             intellectuall
             light
             and
             contemplation
             ,
             then
             from
             all
             corporall
             delights
             &
             honours
             whatsoeuer
             .
             Such
             will
             easily
             belieue
             ,
             what
             I
             say
             ,
             who
             haue
             at
             any
             tyme
             tasted
             the
             plea●sure
             of
             truth
             ,
             which
             lyeth
             hidden
             in
             these
             small
             things
             .
             And
             the
             an●yent
             Philosophers
             do
             conspire
             with
             me
             herein
             ,
             who
             were
             so
             rapt
             and
             (
             as
             it
             were
             )
             drunke
             with
             the
             fairenes
             of
             truth
             and
             wisedome
             ,
             as
             that
             for
             their
             better
             leasure
             therein
             ,
             they
             co●rēned
             all
             riches
             and
             delights
             of
             the
             body
             .
             Seing
             then
             it
             is
             imcompatible
             with
             reasō
             ,
             that
             the
             beauty
             of
             the
             world
             ,
             and
             of
             all
             other
             things
             ,
             and
             the
             inward
             art
             discouerable
             therein
             ,
             should
             be
             ordayned
             but
             in
             vayne
             ,
             or
             but
             to
             continue
             euen
             in
             darkenes
             ;
             it
             is
             
             not
             to
             be
             questioned
             ,
             but
             that
             the
             soule
             of
             man
             suruiueth
             the
             graue
             ,
             and
             shall
             after
             this
             life
             attaine
             to
             the
             perfect
             knowledge
             of
             all
             things
             .
             For
             then
             all
             hidden
             truths
             &
             the
             countenance
             of
             nature
             her selfe
             (
             which
             now
             is
             latent
             )
             shall
             appeare
             in
             light
             ,
             &
             thē
             shall
             the
             soule
             admire
             and
             praise
             the
             artificer
             of
             all
             ,
             who
             hath
             impressed
             a
             peculiar
             forme
             in
             euery
             body
             ,
             and
             hath
             so
             framed
             and
             disposed
             it
             through
             his
             infinite
             wisedome
             .
          
           
             Some
             men
             may
             here
             say
             ,
             that
             spirituall
             substances
             (
             such
             as
             we
             call
             Angels
             )
             do
             perfectly
             know
             the
             structure
             of
             the
             world
             ,
             and
             of
             all
             other
             things
             therein
             ;
             Therfore
             though
             man
             neuer
             haue
             any
             full
             knowledge
             therof
             ,
             the
             world
             was
             not
             in
             vayne
             made
             .
          
           
             I
             answere
             hereto
             ,
             and
             deny
             the
             inference
             ;
             for
             the
             structure
             of
             the
             world
             ought
             to
             be
             knowne
             of
             him
             ,
             for
             whose
             cause
             it
             was
             made
             ,
             that
             by
             such
             his
             knowledge
             ,
             he
             may
             giue
             thanks
             to
             his
             Creatour
             .
             Now
             it
             was
             framed
             for
             the
             vse
             and
             benefit
             of
             man
             ,
             not
             of
             Angels
             (
             who
             haue
             no
             need
             of
             a
             corporeal
             world
             :
             )
             Therefore
             man
             is
             to
             haue
             knowledge
             of
             it
             ,
             since
             to
             man
             it
             is
             made
             seruiceable
             ,
             and
             that
             in
             a
             double
             respect
             ;
             to
             wit
             ,
             with
             it
             profits
             and
             fruites
             conducing
             to
             the
             leading
             of
             a
             corporeall
             life
             ,
             &
             with
             it
             splendour
             and
             pulchritude
             ,
             for
             the
             exercise
             of
             
             wisdome
             and
             contemplation
             ;
             that
             so
             from
             the
             worke
             he
             may
             know
             the
             workeman
             ,
             &
             in
             knowing
             him
             ,
             that
             he
             may
             admyre
             ,
             honour
             and
             reuerence
             him
             ,
             and
             carefully
             obey
             &
             keepe
             his
             lawes
             .
          
        
         
           
             THE
             XVII
             .
             REASON
             .
             
               CHAP.
               XVIII
            
             .
          
           
             THAT
             sentence
             &
             opinion
             ,
             which
             banisheth
             away
             all
             vertue
             ,
             and
             introduceth
             all
             impurity
             and
             vice
             ,
             cannot
             possibly
             be
             holden
             ,
             as
             agreable
             to
             truth
             :
             For
             
               Truth
               and
               VVisdome
            
             do
             auert
             men
             from
             al
             turpitude
             and
             vncleanes
             of
             conuersation
             ,
             and
             ●●cite
             them
             to
             the
             loue
             of
             honesty
             and
             vertue
             .
             For
             the
             vertue
             ,
             which
             is
             in
             the
             vnderstanding
             ,
             is
             the
             cause
             of
             all
             vertue
             ,
             which
             is
             in
             the
             affection
             and
             will
             ;
             and
             this
             from
             the
             other
             proceedeth
             no
             otherwise
             ,
             then
             the
             beauty
             of
             any
             worke
             riseth
             from
             the
             art
             which
             is
             in
             the
             workemans
             mynd
             .
             Furthermore
             light
             cannot
             occasion
             darkenes
             ;
             But
             truth
             is
             light
             ,
             and
             the
             square
             of
             what
             is
             right
             ;
             and
             vice
             is
             darkenes
             ,
             a
             lye
             ,
             and
             a
             deuiation
             or
             declining
             away
             from
             the
             path
             &
             rule
             of
             truth
             .
             Now
             this
             opinion
             ,
             which
             teacheth
             the
             Soule
             to
             be
             mortall
             &
             corruptible
             ,
             doth
             
             subuert
             and
             ouerthrow
             the
             foundation
             of
             al
             probity
             and
             vertue
             ,
             and
             giueth
             the
             raynes
             to
             all
             licentiousnes
             and
             sensuality
             .
             For
             who
             would
             walke
             in
             the
             cragged
             way
             of
             vertue
             refraine
             his
             desires
             ,
             tame
             his
             lusts
             ,
             abstayne
             from
             doing
             wrong
             ,
             and
             worship
             a
             diuine
             power
             ,
             if
             he
             did
             expect
             no
             reward
             for
             such
             his
             deportment
             and
             carriage
             ,
             nor
             fruite
             of
             this
             his
             labour
             ?
             Wherefore
             we
             find
             euen
             by
             experience
             ;
             that
             such
             as
             maintaine
             the
             Souls
             mortality
             ,
             are
             of
             a
             most
             licentious
             and
             prophane
             life
             &
             conuersation
             ;
             for
             as
             in
             a
             commonwealth
             it
             cannot
             be
             brought
             to
             passe
             ,
             that
             externall
             iustice
             and
             politicall
             honesty
             be
             obserued
             ,
             and
             violence
             and
             iniury
             be
             restrained
             ,
             except
             rewards
             and
             punishments
             be
             ordayned
             by
             force
             of
             established
             lawes
             ;
             Euen
             so
             vertue
             in
             mankind
             cannot
             be
             practized
             ,
             &
             vice
             prohibited
             ,
             where
             there
             is
             no
             expectation
             of
             reward
             and
             commination
             of
             chastisement
             set
             downe
             by
             the
             decree
             and
             ordinance
             of
             God
             :
             The
             which
             remunerations
             and
             recompensations
             ,
             seeing
             they
             are
             not
             euer
             payed
             in
             this
             life
             ,
             it
             followeth
             ,
             that
             they
             are
             to
             be
             reserued
             for
             the
             life
             to
             come
             ;
             since
             otherwise
             it
             might
             be
             said
             (
             which
             were
             a
             heynous
             offence
             to
             auerre
             )
             that
             a
             cōmonwealth
             is
             more
             wisely
             and
             prudently
             ordayned
             and
             gouerned
             by
             man
             ,
             then
             mankind
             is
             by
             God.
             
          
           
           
             The
             Wiseman
             in
             the
             second
             chapter
             excellently
             describeth
             the
             improbity
             of
             such
             as
             deny
             the
             soules
             Immortality
             in
             these
             words
             :
             
               Exiguum
               &
               cum
               taedio
               &c.
               
               Our
               life
               is
               short
               and
               tedious
               ,
               and
               in
               the
               death
               of
               a
               man
               there
               is
               no
               recouery
               ;
               neyther
               was
               any
               knowne
               ,
               that
               hath
               returned
               from
               the
               graue
               .
               For
               we
               are
               borne
               at
               all
               aduenture
               ,
               and
               we
               shall
               be
               hereafter
               ,
               as
               though
               we
               neuer
               had
               been
               &c.
               
               Come
               therfore
               let
               vs
               enioy
               the
               pleasures
               ,
               that
               are
               present
               ,
               and
               let
               vs
               cheerfully
               vse
               the
               creatures
               ,
               as
               in
               youth
               &c.
               
               Let
               vs
               leaue
               some
               token
               of
               our
               pleasure
               in
               euery
               place
               ,
               for
               this
               is
               our
               portion
               ,
               and
               this
               is
               our
               lot
               .
            
             Thus
             we
             see
             how
             these
             men
             do
             place
             their
             chiefe
             felicity
             in
             the
             pleasures
             of
             the
             body
             .
             Now
             after
             this
             ,
             Salomon
             proceedeth
             further
             ,
             shewing
             how
             such
             men
             beare
             themselues
             to
             the
             vertuous
             ,
             how
             they
             spoyle
             them
             ,
             afflict
             them
             ,
             &
             kill
             them
             ,
             making
             their
             owne
             power
             and
             might
             the
             law
             of
             iustice
             ,
             so
             holding
             that
             for
             lawfull
             ,
             which
             they
             can
             and
             will
             execute
             ;
             then
             the
             which
             nothing
             can
             be
             reputed
             more
             iniurious
             :
             for
             thus
             he
             bringeth
             in
             them
             saying
             :
             
               Fortitudo
               nostra
               &c.
               
               Let
               our
               strength
               be
               the
               law
               of
               our
               vnrighteousnes
               ,
               for
               the
               thing
               ,
               that
               is
               feeble
               is
               reproued
               as
               vnprofitable
               .
            
          
           
             To
             conclude
             ,
             the
             Wiseman
             endeth
             thus
             in
             his
             owne
             person
             :
             
               Haec
               cogitauerunt
               &c.
               
               Such
               things
               do
               they
               imagine
               ,
               &
               go
               astray
               ,
               for
               their
               owne
               wickednes
               hath
               blinded
               them
               ;
               and
               they
               doe
            
             
             
               not
               vnderstand
               the
               mysteries
               of
               God
               ,
               neither
               hope
               for
               the
               reward
               of
               righteousnes
               ,
               nor
               can
               discerne
               the
               honour
               of
               the
               soules
               ,
               that
               are
               faultlesse
               :
               For
               God
               created
               man
               without
               corruption
               ,
               ●
               made
               him
               after
               the
               image
               of
               his
               owne
               likenes
               .
            
             In
             which
             words
             he
             giueth
             a
             reason
             ,
             why
             man
             according
             to
             his
             Soule
             is
             inexterminable
             ,
             without
             end
             ,
             and
             incorruptible
             ;
             to
             wit
             ,
             because
             he
             is
             like
             to
             God
             ,
             as
             being
             his
             image
             :
             For
             in
             respect
             of
             his
             mind
             and
             soule
             ,
             man
             is
             capable
             of
             diuinity
             ,
             as
             also
             of
             euery
             truth
             ,
             and
             goodnes
             :
             Therefore
             seing
             this
             perswasion
             of
             the
             death
             and
             mortality
             of
             the
             soule
             is
             so
             pernicious
             to
             all
             vertue
             ,
             morality
             and
             conuersation
             ,
             we
             may
             infallibly
             conclude
             ,
             that
             it
             is
             most
             false
             ,
             as
             being
             not
             warranted
             with
             any
             iust
             shew
             of
             truth
             .
          
           
             Againe
             ,
             that
             sentence
             ,
             which
             is
             the
             source
             and
             welspring
             of
             all
             iustice
             ,
             piety
             &
             vertue
             ,
             cannot
             be
             false
             ;
             for
             as
             light
             cannot
             proceed
             out
             of
             darkenes
             ;
             so
             the
             shining
             splēdour
             of
             truth
             cannot
             rise
             from
             the
             obscurity
             of
             errours
             .
             And
             certainly
             ,
             it
             is
             absurd
             in
             it selfe
             ,
             that
             the
             errour
             of
             iudgment
             and
             a
             false
             perswasion
             of
             mynd
             ,
             should
             become
             the
             fountaine
             of
             all
             iustice
             and
             probity
             .
             But
             this
             article
             ,
             which
             teacheth
             the
             soules
             immortality
             ,
             and
             that
             after
             this
             life
             it
             is
             to
             be
             rewarded
             or
             punished
             ,
             is
             the
             ground-worke
             of
             all
             iustice
             and
             probity
             ;
             since
             through
             this
             expectation
             
             man
             is
             deterred
             from
             vice
             and
             impelled
             and
             perswaded
             to
             vertue
             .
             Wherupon
             it
             hath
             been
             euer
             obserued
             ,
             that
             such
             men
             ,
             as
             euer
             grew
             eminent
             through
             the
             prayse
             of
             vertue
             ,
             were
             incited
             to
             the
             practise
             of
             it
             through
             the
             perswasion
             of
             the
             soules
             immortality
             :
             from
             thence
             then
             it
             followeth
             ,
             that
             this
             sentence
             must
             be
             most
             true
             ;
             since
             it
             is
             is
             incredible
             ,
             that
             the
             nature
             of
             the
             mynd
             or
             soule
             should
             be
             so
             ordained
             ,
             as
             that
             the
             true
             &
             perfect
             knowledge
             of
             it selfe
             should
             be
             the
             cause
             of
             all
             improbity
             and
             lewdnes
             ,
             and
             an
             erroneous
             perswasion
             the
             occasion
             of
             vertue
             .
             For
             so
             it
             would
             follow
             ,
             that
             nothing
             would
             be
             more
             necessary
             ,
             and
             conuenient
             for
             the
             Soule
             ,
             then
             to
             be
             ignorant
             of
             its
             owne
             nature
             ;
             and
             nothing
             more
             dangerous
             ,
             then
             to
             haue
             a
             true
             knowledge
             of
             it selfe
             ,
             which
             paradox
             is
             most
             incongruous
             and
             absurd
             ;
             since
             all
             wisemen
             esteemed
             this
             sentence
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Nosce
               teipsum
            
             ,
             as
             an
             Oracle
             ;
             in
             so
             much
             that
             
               Plato
               in
               Charmide
            
             witnesseth
             that
             these
             words
             were
             inscribed
             in
             the
             front
             of
             the
             temple
             of
             Apollo
             at
             Delphos
             ,
             to
             the
             end
             (
             no
             doubt
             )
             that
             all
             should
             take
             notice
             ,
             that
             the
             obseruing
             of
             this
             sentence
             is
             the
             only
             way
             to
             true
             felicity
             ,
             reuealed
             to
             man
             by
             a
             supernaturall
             power
             .
             Whereupon
             I●uenal
             thus
             writeth
             :
             
               E
               calo
               descendit
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             that
             is
             ,
             this
             sentence
             ,
             
               Know
               thy selfe
               ,
               descended
               from
               heauen
               .
            
          
           
           
             Perhaps
             thou
             m●ist
             heere
             say
             ,
             that
             vertue
             is
             a
             reward
             to
             it selfe
             ,
             and
             vice
             its
             owne
             punishment
             ;
             therefore
             though
             the
             Soule
             be
             mortall
             ,
             and
             that
             it
             is
             not
             to
             expect
             after
             this
             life
             either
             reward
             ,
             or
             to
             feare
             punishment
             ;
             yet
             by
             this
             meanes
             it
             is
             sufficiently
             incyted
             and
             stirred
             vp
             to
             imbrace
             vertue
             and
             flie
             vice
             .
          
           
             I
             answere
             hereto
             and
             say
             ,
             that
             this
             Stoicall
             imagination
             is
             but
             weake
             ,
             and
             of
             small
             
             force
             to
             gouerne
             the
             affections
             of
             men
             ;
             (
             though
             at
             the
             first
             appearance
             it
             heareth
             some
             shew
             of
             probability
             )
             and
             this
             for
             seuerall
             reasons
             .
             First
             ,
             because
             the
             beauty
             of
             vertue
             and
             deformity
             of
             vice
             ,
             is
             a
             very
             secret
             &
             hidden
             thing
             ,
             and
             apprehended
             but
             by
             few
             ,
             wherupon
             it
             riseth
             ,
             that
             it
             cannot
             efficaciously
             mooue
             the
             mynds
             of
             men
             :
             since
             nothing
             ,
             which
             is
             vnknowne
             ,
             stirreth
             the
             affection
             .
          
           
             Secondly
             ,
             because
             this
             reason
             is
             little
             preuailing
             ,
             euen
             in
             those
             minds
             ,
             which
             make
             shew
             to
             admit
             the
             force
             of
             it
             ;
             for
             who
             is
             he
             ,
             which
             flieth
             pleasure
             only
             by
             reason
             of
             its
             inward
             turpitude
             ,
             &
             as
             it
             is
             aduerse
             to
             the
             law
             of
             reason
             ;
             and
             imbraceth
             the
             way
             of
             vertue
             ▪
             only
             because
             the
             vertue
             is
             in
             it selfe
             fayre
             ;
             and
             agreable
             to
             reason
             ,
             not
             being
             ,
             induced
             thereto
             through
             any
             other
             motiues
             ?
             For
             the
             Stoicks
             themselues
             (
             who
             first
             
             did
             venditate
             and
             teach
             this
             doctrine
             )
             were
             not
             perswaded
             to
             ●ine
             answerably
             hereto
             ,
             as
             mooued
             only
             through
             the
             force
             of
             vertue
             and
             vice
             ,
             but
             rather
             through
             honour
             or
             cōtumely
             and
             disgrace
             ;
             as
             those
             which
             were
             famous
             among
             the
             Romans
             and
             Grecians
             were
             accustomed
             to
             do
             .
             This
             T●u●ly
             witnesseth
             in
             many
             places
             :
             
               Trahimur
               omnes
               &c.
               
               VVe
               are
               all
               drawne
               with
               the
               desire
               of
               praise
               ,
               and
               euen
               the
               best
               are
               led
               with
               glo●y
               :
               yea
               those
               very
            
             
             
               Philosophers
               ,
               who
               haue
               written
               of
               the
               contempt
               of
               glory
               ,
               haue
               notwithstanding
               subscribed
               their
               names
               to
               their
               owne
               bookes
               ;
               And
               thus
               in
               despising
               of
               honour
               and
               reputation
               ,
               they
               seeke
               after
               honour
               and
               reputation
               .
            
             For
             the
             incytements
             &
             allurements
             of
             pleasures
             (
             which
             are
             obuious
             and
             neere
             to
             the
             senses
             )
             are
             far
             more
             preuayling
             to
             draw
             men
             to
             pleasures
             ,
             then
             their
             vglines
             and
             foulenes
             ,
             (
             which
             is
             very
             subtill
             and
             scarce
             conceyned
             in
             mynd
             )
             is
             of
             force
             to
             restraine
             them
             ;
             since
             things
             &
             obiects
             ,
             which
             are
             accōmodated
             to
             the
             senses
             do
             vehemently
             and
             forcibly
             moue
             .
             In
             like
             sort
             the
             asperity
             and
             vnpleasing
             sharpnes
             of
             vertue
             (
             which
             is
             repugnant
             to
             the
             flesh
             &
             our
             innate
             desires
             and
             affections
             )
             is
             more
             powerfull
             to
             deter
             the
             mind
             (
             naturally
             euer
             confederate
             with
             the
             flesh
             )
             from
             the
             practise
             of
             it
             ,
             then
             the
             beauty
             of
             it
             is
             forcible
             to
             procure
             loue
             and
             admiration
             therto
             .
          
           
           
             Therefore
             ,
             from
             hence
             it
             is
             most
             euidēt
             ,
             that
             man
             standeth
             in
             need
             of
             other
             more
             strong
             incentyues
             ,
             by
             the
             which
             his
             mind
             may
             be
             impelled
             to
             the
             study
             and
             pursuite
             of
             vertue
             ,
             and
             to
             the
             profligation
             and
             driuing
             away
             of
             vice
             and
             impiety
             .
          
           
             Thirdly
             ,
             because
             that
             Paradox
             of
             the
             Stoicks
             ▪
             
               virtus
               sibi
               iustum
               est
               praemium
               :
               Vertue
               is
               a
               sufficient
               reward
               to
               it selfe
               ,
            
             is
             most
             false
             :
             for
             nothing
             worketh
             only
             to
             the
             end
             ,
             that
             it
             may
             worke
             ;
             and
             that
             it
             may
             rest
             ,
             and
             be
             contented
             in
             the
             worth
             of
             its
             own
             operation
             ;
             but
             it
             euer
             intendeth
             somthing
             further
             ,
             which
             it
             may
             obtaine
             by
             such
             its
             action
             ,
             as
             is
             euident
             both
             in
             those
             things
             ,
             which
             are
             wrought
             and
             performed
             by
             nature
             ;
             as
             also
             by
             Art
             :
             for
             the
             Heauens
             (
             for
             example
             )
             are
             not
             moued
             ,
             as
             taking
             delight
             in
             such
             their
             motion
             ,
             but
             for
             the
             conueniency
             of
             the
             inferiour
             world
             ,
             and
             the
             benefit
             of
             man.
             
          
           
             In
             like
             sort
             ,
             the
             seminall
             vertue
             ,
             which
             is
             in
             seads
             ,
             plants
             ,
             and
             liuing
             creatures
             ,
             worketh
             not
             to
             the
             end
             ,
             that
             it
             may
             please
             it selfe
             with
             such
             its
             operation
             ;
             but
             that
             therby
             things
             may
             be
             formed
             ,
             borne
             ,
             grow
             ,
             nourished
             ,
             and
             bring
             forth
             fruyte
             :
             neither
             do
             liuing
             Creatures
             worke
             for
             the
             worke
             it selfe
             ,
             but
             that
             therby
             they
             may
             procure
             &
             get
             such
             things
             ,
             as
             be
             profitable
             to
             thē
             ,
             and
             auoyd
             ,
             what
             is
             dangerous
             &
             hurtfull
             .
             
             After
             the
             same
             manner
             Artificers
             do
             ayme
             at
             some
             things
             beyond
             the
             practise
             of
             their
             arte
             ,
             for
             the
             which
             they
             worke
             .
             The
             like
             may
             be
             said
             of
             the
             operations
             of
             vertues
             which
             are
             no
             performed
             by
             reason
             of
             that
             good
             and
             beauty
             ,
             which
             is
             in
             them
             ;
             but
             are
             finally
             directed
             to
             some
             one
             thing
             ,
             which
             is
             most
             good
             ,
             and
             which
             is
             chiefly
             to
             be
             desired
             .
             And
             although
             seuerall
             vertues
             do
             not
             extend
             themselues
             in
             their
             actions
             beyond
             the
             peculiar
             and
             formall
             reason
             of
             what
             is
             good
             ,
             which
             is
             set
             downe
             to
             euery
             one
             of
             them
             ;
             yet
             the
             mynd
             ,
             which
             possesseth
             thē
             and
             vseth
             them
             ,
             as
             it
             instruments
             ,
             is
             not
             satisfied
             with
             that
             good
             ,
             but
             expecteth
             some
             further
             end
             thereby
             ;
             whether
             it
             be
             honour
             and
             glory
             ,
             or
             the
             ioy
             of
             future
             felicity
             ,
             which
             is
             to
             be
             giuen
             by
             God
             after
             this
             life
             .
             And
             hence
             it
             proceedeth
             ,
             that
             those
             ,
             who
             are
             either
             ignorant
             ,
             or
             do
             not
             thinke
             of
             the
             reward
             of
             the
             future
             life
             ,
             haue
             in
             all
             their
             famous
             and
             most
             celebrious
             actions
             bene
             moued
             with
             the
             desire
             of
             glory
             .
             And
             hereupon
             we
             find
             Tully
             thus
             to
             wryte
             :
             Ex
             
             
               omnibus
               praemijs
               &c.
               
               Among
               all
               the
               rewards
               of
               vertue
               ,
               glory
               is
               the
               most
               ample
               reward
               ,
               by
               the
               which
               the
               shortnes
               of
               mans
               life
               is
               comforted
               with
               the
               memory
               of
               posterity
               .
               As
               also
               in
            
             another
             place
             (
             2
             )
             
               Nullam
               virtus
               &c.
               
               Vertue
               desireth
               no
               other
               reward
               for
               her
               labour
               and
               paines
               ,
               then
               this
               of
            
             
             
               glory
               ;
               of
               which
               it
               we
               should
               be
               depriued
               ,
               to
               what
               purpose
               should
               we
               vndergoe
               so
               great
               paines
               ,
               and
               labours
               in
               this
               so
               short
               a
               course
               if
               mans
               life
               ?
            
             This
             was
             Tullies
             opinion
             ,
             because
             he
             was
             ignorant
             of
             greater
             rewards
             .
             So
             the
             ancient
             Romans
             ,
             who
             were
             wont
             to
             make
             a
             specious
             and
             fayre
             shew
             of
             vertue
             in
             their
             actions
             ,
             were
             for
             the
             most
             part
             led
             therto
             through
             the
             desire
             of
             praise
             ,
             as
             
               S.
               Augustine
            
             (
             3
             )
             sheweth
             .
             So
             euident
             it
             is
             ,
             that
             mans
             nature
             in
             performing
             the
             works
             of
             vertue
             ,
             doth
             desire
             and
             expect
             somewhat
             more
             ,
             then
             the
             beauty
             ,
             &
             goodnes
             ,
             which
             is
             in
             these
             actions
             .
             And
             this
             which
             is
             further
             expected
             ought
             to
             be
             such
             ,
             as
             that
             it
             may
             more
             powerfully
             draw
             and
             impel
             mans
             wil
             to
             vertuous
             operations
             ,
             then
             the
             pulchritude
             and
             inward
             fayrenes
             of
             it
             is
             able
             to
             do
             .
             Which
             point
             is
             made
             more
             euident
             by
             this
             consideration
             following
             .
          
           
             God
             (
             the
             authour
             of
             nature
             )
             hath
             mixed
             those
             functions
             ,
             which
             belong
             either
             to
             defend
             life
             ,
             or
             to
             propagate
             and
             continue
             the
             kind
             of
             any
             Creature
             (
             to
             wit
             taking
             of
             meat
             and
             procreation
             of
             ofspring
             )
             with
             great
             pleasures
             ;
             least
             otherwise
             (
             perhaps
             )
             liuing
             Creatures
             ,
             as
             being
             weary
             of
             the
             labours
             &
             troubles
             accompayning
             the
             same
             ,
             should
             neglect
             those
             functions
             ;
             or
             at
             least
             should
             not
             performe
             them
             so
             diligently
             ,
             as
             were
             
             necessary
             for
             the
             conseruation
             of
             the
             particular
             or
             continuance
             of
             the
             species
             and
             kind
             .
             But
             with
             the
             most
             operations
             of
             vertue
             ,
             either
             no
             pleasure
             or
             very
             small
             is
             adioyned
             ,
             but
             for
             the
             most
             part
             great
             labours
             ,
             solicitude
             and
             trouble
             .
             For
             the
             way
             of
             vertue
             is
             hard
             ,
             and
             is
             not
             passed
             ouer
             without
             toyle
             or
             molestation
             .
          
           
             It
             is
             hard
             for
             men
             to
             bridle
             the
             passions
             ,
             to
             curbe
             the
             affections
             of
             the
             mynd
             ,
             to
             moderate
             desires
             ,
             to
             extinguish
             malice
             &
             enuy
             ,
             and
             to
             encompasse
             all
             motions
             within
             the
             circle
             of
             reason
             .
             It
             is
             a
             laboursome
             thing
             to
             suffer
             iniuryes
             ,
             to
             restraine
             hate
             and
             anger
             ,
             to
             relieue
             the
             needy
             with
             their
             goods
             ,
             and
             duly
             to
             pay
             debts
             .
             Therefore
             seing
             in
             the
             exercise
             of
             vertue
             ,
             there
             is
             either
             none
             or
             very
             small
             allurements
             ;
             but
             on
             the
             other
             side
             ,
             many
             asperities
             diuerting
             the
             mind
             frō
             thence
             ,
             it
             was
             requisite
             that
             (
             besides
             the
             force
             of
             vertue
             )
             there
             should
             be
             some
             other
             causes
             ,
             which
             must
             forcibly
             impell
             the
             mind
             therto
             ,
             and
             deter
             it
             from
             vice
             ,
             to
             wit
             rewards
             &
             punishmēts
             without
             the
             which
             no
             man
             would
             enter
             into
             the
             thorny
             path
             of
             vertue
             ,
             or
             being
             entred
             would
             go
             forward
             therein
             ,
             or
             would
             contemne
             the
             inuitements
             of
             sensuality
             :
             for
             if
             the
             
               Prouidence
               of
               God
            
             hath
             much
             sweetned
             these
             lowest
             functions
             ,
             cōsisting
             in
             the
             preseruing
             
             of
             life
             ,
             and
             perpetuating
             of
             posterity
             ,
             lea●t
             otherwise
             they
             might
             be
             pretermited
             and
             neglected
             ;
             who
             then
             can
             be
             perswaded
             ,
             that
             the
             chiefest
             operations
             of
             the
             soule
             of
             Man
             (
             by
             the
             which
             we
             are
             made
             like
             to
             God
             )
             should
             be
             so
             little
             respected
             by
             the
             said
             Prouidence
             ,
             as
             that
             we
             should
             want
             al
             incytements
             for
             our
             greater
             encouragemēt
             therein
             ?
             Certainly
             this
             care
             of
             Prouidence
             were
             most
             preposterous
             .
             For
             although
             vertue
             be
             sharpe
             and
             aduerse
             to
             the
             flesh
             ,
             &
             vyces
             gratefull
             and
             pleasing
             ;
             notwithstanding
             the
             consideratiō
             of
             the
             reward
             ,
             which
             is
             adioyned
             to
             vertue
             (
             wherin
             is
             contained
             an
             eternall
             and
             inestimable
             pleasure
             )
             doth
             so
             temper
             and
             gentle
             the
             bitternes
             thereof
             ,
             as
             that
             it
             maketh
             it
             to
             seeme
             sweet
             and
             to
             be
             desired
             ;
             and
             on
             the
             contrary
             part
             ,
             an
             inward
             and
             serious
             reflexion
             and
             meditation
             of
             the
             most
             seuere
             punishments
             prepared
             hereafter
             for
             vyce
             and
             wickednes
             ,
             causeth
             the
             pleasure
             of
             it
             to
             seeme
             bitter
             and
             loathsome
             .
          
           
             Now
             ,
             what
             is
             hertofore
             spoken
             of
             the
             operations
             of
             vertue
             (
             to
             wit
             ,
             that
             it selfe
             should
             not
             be
             a
             sufficient
             remuneration
             for
             it selfe
             )
             is
             to
             be
             vnderstood
             of
             those
             actions
             of
             vertue
             ,
             which
             can
             be
             performed
             in
             this
             life
             .
             For
             we
             do
             not
             deny
             ,
             but
             after
             this
             life
             there
             is
             an
             action
             of
             vertue
             ,
             which
             is
             a
             reward
             
             of
             it selfe
             ,
             and
             of
             all
             other
             precedent
             operations
             of
             vertue
             .
             And
             this
             is
             the
             cleare
             
               vision
               of
               God
            
             ,
             and
             the
             loue
             and
             ioy
             flowing
             from
             thence
             :
             for
             these
             functions
             or
             actions
             of
             vertue
             are
             chiefly
             to
             be
             desired
             for
             thēselues
             ,
             so
             as
             no
             other
             further
             commodity
             is
             to
             be
             expected
             therein
             ;
             seing
             in
             this
             vision
             our
             supreme
             felicity
             ,
             
               formalis
               beatitudo
            
             (
             as
             the
             Schoolemen
             speake
             )
             consisteth
             .
             Now
             that
             these
             operations
             make
             vs
             happy
             ,
             this
             riseth
             not
             frō
             thence
             ,
             that
             they
             are
             the
             operations
             or
             functions
             of
             any
             vertues
             ,
             but
             in
             that
             they
             conioyne
             and
             vnyte
             the
             Soule
             with
             God
             ,
             who
             is
             
               summum
               verum
               ,
               sūmum
               pulchrum
               ,
               &
               summum
               bonum
               :
            
             our
             chiefest
             truth
             ,
             chiefest
             beauty
             ,
             and
             good
             .
             Wherefore
             from
             hence
             we
             may
             obserue
             ,
             that
             we
             do
             not
             place
             in
             these
             actions
             our
             happines
             ,
             as
             the
             Stoicks
             did
             in
             vertue
             :
             for
             they
             reposed
             their
             supreme
             happines
             in
             vertue
             it selfe
             ,
             and
             in
             a
             resolution
             of
             the
             mynd
             subiect
             to
             reason
             ,
             &
             not
             in
             the
             Obiect
             ,
             to
             the
             which
             vertue
             tyeth
             our
             mynd
             ;
             thus
             they
             made
             vertue
             it selfe
             to
             be
             both
             the
             
               formall
               &
               obiectiue
            
             beatitude
             ;
             that
             is
             ,
             the
             subiect
             from
             whence
             this
             beatitude
             riseth
             ,
             and
             the
             formal
             cause
             ,
             why
             in
             these
             functions
             of
             vertue
             consisteth
             mās
             beatitude
             .
             But
             we
             place
             not
             this
             our
             felicity
             principally
             in
             these
             operations
             of
             vertue
             but
             in
             the
             Obiect
             ,
             to
             the
             which
             these
             operations
             
             do
             vnyte
             our
             soule
             and
             mind
             ;
             so
             as
             these
             operations
             cannot
             be
             called
             our
             felicity
             ,
             but
             with
             reference
             ,
             as
             they
             are
             a
             certaine
             perfect
             vnion
             and
             vitall
             coniunction
             with
             our
             
               summum
               bonum
            
             ,
             or
             supreme
             happines
             .
             Besides
             the
             Stoicks
             taught
             ,
             the
             operation
             of
             vertue
             to
             be
             in
             our
             power
             ,
             flowing
             (
             at
             our
             owne
             pleasure
             )
             from
             the
             freedome
             of
             our
             will
             ;
             wheras
             we
             maintayne
             that
             blessed
             function
             not
             to
             be
             in
             our
             owne
             power
             ;
             but
             to
             be
             a
             celestiall
             ,
             constant
             ,
             immutable
             ,
             and
             sempiternall
             guift
             ,
             diuinely
             infused
             .
          
           
             But
             it
             may
             be
             heere
             obiected
             ,
             that
             glory
             and
             praise
             is
             a
             sufficient
             incytement
             to
             the
             study
             of
             vertue
             ,
             and
             consequently
             ,
             that
             there
             is
             no
             need
             of
             rewards
             or
             paynes
             after
             this
             life
             .
             And
             of
             this
             opinion
             Tully
             may
             seeme
             to
             be
             ,
             who
             wonderfully
             magnifyeth
             this
             reward
             in
             these
             words
             following
             .
             
               Nulla
               merces
               à
               virtute
               &c.
               No
               other
               reward
               is
               to
               be
               expected
               for
               vertue
               ,
               then
               this
               of
               honour
               &
               glory
               .
            
          
           
             
               Of
               all
               the
               rewards
               of
               vertue
               ,
               glory
               is
               the
               most
               ample
               and
               large
               :
               which
               comforteth
               the
               shortnes
               of
               life
               with
               the
               memory
               of
               posterity
               :
               which
               maketh
               that
               being
               absent
               ,
               we
               are
               present
               ,
               and
               being
               dead
               we
               do
               liue
               ;
               by
               which
               degrees
               of
               honour
               ,
               men
               may
               be
               thought
               to
               ascend
               to
               heauen
               .
            
             In
             like
             sort
             in
             another
             place
             he
             thus
             wryteth
             ;
             
               Non
               vita
               ha●
            
             
             
               &c.
               
               This
               is
               not
               to
               be
               tearmed
               life
               ,
               which
               consisteth
               of
               the
               body
               and
               the
               soule
               or
               mind
               ;
               but
               that
               ,
               euen
               that
               is
               truly
               life
               ,
               which
               flourisheth
               in
               the
               memory
               of
               all
               ages
               ,
               which
               posterity
               nourisheth
               ,
               and
               which
               eternity
               it selfe
               euer
               beho●deth
               .
            
          
           
             I
             answere
             hereto
             and
             say
             ,
             that
             glory
             &
             humane
             praise
             is
             no
             sufficient
             reward
             for
             vertue
             ,
             and
             this
             for
             diuerse
             reasons
             .
             First
             ,
             because
             the
             desire
             of
             glory
             corrupteth
             the
             good
             &
             perfectiō
             of
             vertue
             ,
             leauing
             therof
             only
             an
             outward
             shew
             ,
             and
             a
             mere
             representation
             :
             for
             vertue
             (
             as
             Aristotle
             and
             al
             Philosophers
             
             defyne
             it
             )
             
               is
               a
               loue
               of
               that
               ,
               which
               is
               good
               ,
               or
               honest
               ,
               only
               in
               that
               respect
               ,
               that
               it
               is
               good
            
             ;
             Therefore
             if
             one
             do
             a
             vertuous
             worke
             ,
             not
             through
             any
             loue
             of
             vertue
             ,
             but
             through
             the
             hope
             either
             of
             profit
             ,
             pleasure
             ,
             or
             praise
             ,
             it
             is
             not
             the
             worke
             of
             true
             vertue
             ,
             but
             only
             an
             external
             pretext
             thereof
             ;
             for
             the
             inward
             life
             ,
             and
             (
             as
             it
             were
             )
             the
             soule
             of
             vertue
             is
             absent
             heere
             ;
             for
             as
             a
             liuing
             creature
             consisteth
             of
             soule
             &
             body
             ,
             so
             a
             perfect
             worke
             of
             vertue
             is
             grounded
             vpon
             an
             inward
             liking
             of
             what
             is
             good
             ,
             &
             an
             outward
             worke
             .
             And
             as
             when
             the
             soule
             leaueth
             the
             body
             there
             remaineth
             only
             a
             dead
             Carcas
             ;
             euen
             so
             the
             desire
             and
             affection
             of
             what
             is
             good
             and
             vertuous
             being
             extinguished
             ,
             nothing
             is
             left
             ,
             but
             only
             an
             empty
             shew
             or
             image
             of
             vertue
             .
          
           
           
             So
             far
             short
             then
             is
             glory
             and
             praise
             from
             being
             a
             sufficient
             and
             efficacious
             incytemēt
             of
             vertue
             ,
             as
             that
             true
             vertue
             is
             euen
             corrupted
             and
             depraued
             therby
             ;
             no
             otherwise
             ,
             then
             certaine
             hoat
             poisons
             do
             so
             stir
             vp
             &
             awaken
             the
             sleeping
             spirits
             of
             a
             man
             ,
             as
             that
             they
             do
             vtterly
             dissolue
             ,
             dissipate
             ,
             and
             extinguish
             them
             .
          
           
             Secondly
             ,
             Glory
             is
             not
             sufficient
             hereto
             ,
             because
             the
             scope
             and
             End
             of
             glory
             is
             preuailing
             only
             in
             certaine
             few
             externall
             actions
             ,
             which
             are
             performed
             vpon
             the
             open
             stage
             of
             the
             world
             ;
             for
             (
             as
             it
             is
             aboue
             shewed
             )
             it
             doth
             not
             excite
             and
             perswade
             a
             man
             to
             the
             inward
             affection
             and
             loue
             of
             vertue
             ,
             but
             only
             to
             the
             outward
             action
             ;
             &
             this
             not
             to
             euery
             action
             ,
             but
             to
             such
             as
             may
             be
             most
             conspicuous
             and
             markable
             in
             the
             eyes
             of
             many
             .
             For
             the
             humour
             of
             glory
             &
             praise
             is
             fully
             satisfyed
             ,
             if
             a
             man
             seeme
             externally
             vertuous
             ,
             honest
             and
             valorous
             ,
             though
             in
             the
             secret
             closet
             of
             his
             soule
             he
             is
             found
             to
             be
             wicked
             ,
             and
             cowardly
             .
             Therfore
             this
             desire
             of
             praise
             (
             which
             is
             but
             an
             idle
             diuerberation
             or
             empty
             sound
             of
             ayre
             )
             rather
             engendreth
             Hypocrites
             ,
             then
             true
             followers
             of
             vertue
             .
          
           
             Thirdly
             ,
             because
             the
             reward
             of
             vertue
             ought
             to
             be
             a
             certaine
             solid
             and
             intrinsecal
             good
             ,
             which
             may
             affect
             the
             soule
             it selfe
             ,
             
             &
             which
             is
             more
             noble
             then
             vertue
             ;
             since
             the
             End
             ought
             euer
             to
             be
             more
             excellent
             then
             the
             meanes
             .
             But
             humane
             glory
             is
             a
             thing
             merely
             extrinsecall
             ,
             resting
             only
             in
             
             the
             perswasion
             and
             iudgement
             of
             men
             ;
             but
             bringing
             no
             perfection
             or
             worth
             to
             the
             mynd
             .
             For
             what
             can
             the
             opinion
             of
             a
             cōpany
             of
             poore
             mortall
             men
             aduantage
             me
             ?
             Or
             what
             can
             their
             speaches
             and
             words
             auaile
             me
             ?
             Thou
             maist
             heere
             reply
             ,
             from
             whence
             then
             procedeth
             it
             ,
             that
             almost
             all
             
             men
             are
             ouerruled
             with
             the
             desire
             of
             praise
             and
             glory
             ?
             For
             as
             one
             saith
             .
             
               There
               is
               no
               such
               humility
               of
               mynd
               ,
               which
               cannot
               be
               mollifyed
               with
               the
               sweetnes
               of
               glory
               .
            
             Which
             saying
             is
             so
             true
             ,
             as
             that
             this
             affection
             of
             Philotimy
             ,
             and
             loue
             of
             honour
             &
             reputation
             hath
             suddenly
             crept
             into
             the
             mynds
             of
             most
             holy
             and
             deuoute
             men
             .
          
           
             I
             answere
             ,
             that
             there
             are
             three
             causes
             hereof
             .
             First
             ,
             because
             there
             is
             in
             all
             men
             an
             innate
             appetite
             and
             desire
             of
             excellency
             ,
             which
             mightily
             ruleth
             and
             swayeth
             in
             the
             mynd
             :
             for
             there
             is
             nothing
             more
             to
             be
             desired
             in
             that
             ,
             which
             is
             good
             ▪
             (
             whether
             it
             be
             vertue
             ,
             power
             or
             nobility
             )
             then
             to
             excell
             others
             in
             the
             same
             good
             .
             Now
             honour
             is
             the
             testimony
             of
             this
             excellency
             ;
             glory
             a
             knowledge
             and
             opinion
             of
             the
             same
             excellency
             ,
             and
             praise
             a
             diuulging
             and
             dilating
             
             of
             the
             same
             .
             Whereupon
             when
             these
             are
             ascribed
             and
             giuen
             to
             any
             one
             ,
             there
             riseth
             in
             him
             an
             apprehension
             of
             his
             owne
             excellency
             ,
             with
             the
             which
             he
             is
             wonderfully
             delighted
             .
             Euen
             as
             (
             on
             the
             contrary
             )
             by
             conuicious
             speaches
             and
             reproach
             there
             is
             stirred
             vp
             a
             cogitation
             of
             ones
             vility
             and
             basenes
             ,
             which
             is
             displeasing
             and
             distasting
             to
             euery
             one
             .
             Therefore
             all
             men
             loue
             praise
             and
             glory
             ,
             because
             these
             are
             signes
             of
             excellency
             ;
             and
             hate
             ,
             contumely
             &
             disgrace
             ,
             as
             markes
             and
             badges
             of
             abiection
             and
             vnworthines
             of
             mynd
             .
          
           
             Secondly
             ,
             all
             men
             couet
             honour
             ;
             because
             as
             the
             mynd
             greatly
             desireth
             to
             be
             eminent
             and
             excelling
             ;
             so
             it
             desireth
             to
             be
             so
             reputed
             in
             the
             iudgements
             of
             others
             ;
             for
             the
             soule
             or
             mynd
             of
             man
             deemeth
             this
             to
             belong
             to
             it
             ,
             as
             a
             certaine
             new
             essence
             ,
             or
             as
             a
             new
             
               intelligible
               life
            
             (
             as
             I
             may
             call
             it
             )
             vnder
             the
             glorious
             shew
             and
             forme
             whereof
             ,
             it
             being
             knowne
             ,
             it
             seemeth
             to
             liue
             in
             the
             mynds
             of
             men
             .
             For
             as
             the
             Philosophers
             do
             say
             
               Intelligere
               ,
               est
               quoddam
               rei
               intelligibilis
               esse
               :
            
             to
             vnderstand
             and
             know
             a
             thing
             ,
             giueth
             a
             certaine
             essence
             and
             being
             to
             the
             thing
             so
             knowne
             .
          
           
             This
             point
             Tully
             may
             be
             wel
             thought
             to
             insinuate
             in
             the
             words
             aboue
             recyted
             :
             
               E●
               est
               vita
               &c.
               
               That
               is
               the
               life
               ,
               which
               flourisheth
               in
            
             
             
               the
               memory
               of
               all
               ages
               which
               posterity
               nourisheth
               ,
               and
               through
               the
               which
               we
               being
               absent
               ,
               are
               present
               ,
               and
               being
               dead
               ,
               do
               liue
               .
            
             Therefore
             this
             memory
             ,
             this
             estimation
             ,
             &
             eternizing
             of
             ones
             fame
             is
             a
             certaine
             life
             of
             the
             soule
             ,
             and
             her
             endowments
             ;
             which
             is
             not
             discerned
             by
             the
             eye
             ,
             but
             vnderstood
             by
             the
             mynd
             ;
             consisteth
             not
             by
             nature
             ,
             but
             by
             the
             iudgments
             and
             censures
             of
             mynds
             ;
             doth
             not
             intrinsecally
             in
             here
             to
             the
             soule
             ,
             but
             is
             extrinsecally
             possessed
             ;
             by
             which
             meanes
             the
             soule
             may
             be
             said
             to
             liue
             in
             the
             mynds
             of
             men
             ,
             &
             to
             haue
             so
             many
             liues
             ,
             as
             there
             are
             men
             ,
             in
             whose
             hearts
             it
             is
             highly
             magnified
             and
             valewed
             .
             This
             life
             is
             so
             much
             esteemed
             sometimes
             by
             the
             soule
             ,
             as
             that
             it
             is
             content
             oftentimes
             to
             contemne
             corporall
             life
             for
             the
             preseruing
             of
             it
             ,
             and
             to
             expose
             the
             body
             to
             most
             certaine
             death
             ,
             before
             it
             will
             suffer
             the
             least
             blemish
             &
             losse
             of
             reputation
             &
             name
             ,
             so
             holding
             it
             more
             worthy
             to
             liue
             by
             memory
             in
             the
             mynds
             of
             others
             ,
             then
             in
             his
             owne
             person
             and
             body
             by
             nature
             .
             Which
             is
             an
             euident
             argument
             ,
             that
             glory
             (
             although
             it
             be
             but
             an
             imaginary
             and
             empty
             thing
             )
             is
             more
             worthy
             and
             preciable
             then
             riches
             or
             pleasures
             .
             For
             such
             is
             the
             excellency
             of
             the
             mynd
             ,
             as
             that
             it
             preferreth
             the
             least
             goods
             properly
             belonging
             to
             it
             ,
             before
             the
             greatest
             corporall
             goods
             .
          
           
           
             Thirdly
             ,
             All
             do
             seeke
             after
             glory
             ,
             because
             glory
             is
             conducing
             and
             profitable
             to
             many
             things
             ;
             for
             it
             retayneth
             and
             keepeth
             man
             in
             his
             duty
             ,
             withdrawing
             him
             from
             all
             turpitude
             ,
             ●loth
             ,
             and
             improbity
             ,
             least
             otherwise
             he
             should
             loose
             his
             good
             name
             ;
             for
             want
             of
             shame
             ,
             and
             an
             vtter
             contempt
             of
             what
             honest
             men
             do
             thinke
             of
             one
             ,
             is
             a
             point
             most
             dangerous
             .
             Furthermore
             ,
             Glory
             maketh
             ,
             that
             men
             may
             with
             pleasure
             ,
             grace
             ,
             &
             credit
             negotiate
             with
             others
             in
             publicke
             &
             in
             the
             eye
             of
             the
             world
             ,
             where
             base
             and
             degenerous
             persons
             dare
             not
             appeare
             .
             Againe
             it
             procureth
             ,
             that
             men
             are
             aduanced
             to
             magistracy
             and
             publike
             gouerment
             ;
             since
             the
             gates
             of
             honours
             and
             dignityes
             are
             shut
             to
             the
             infamous
             ,
             and
             such
             as
             are
             abiect
             .
             Lastly
             ,
             it
             causeth
             ,
             that
             we
             conuerse
             among
             men
             with
             fruite
             ;
             for
             whether
             it
             be
             in
             a
             course
             of
             doctrine
             and
             learning
             ,
             or
             in
             the
             administration
             of
             iustice
             ,
             neither
             of
             them
             can
             be
             performed
             without
             the
             reputation
             of
             a
             good
             
             name
             ;
             and
             therefore
             the
             VViseman
             truly
             said
             :
             
               Melius
               est
               &c.
               
               A
               good
               name
               is
               to
               be
               chosen
               aboue
               great
               riches
               :
               as
               also
            
             in
             another
             place
             ;
             
               Curam
               habe
               &c.
               haue
               regard
               to
               thy
               good
               name
               ,
               for
               that
               shall
               be
               prized
               with
               thee
               ,
               aboue
               a
               thousand
               treasures
               of
               gold
               .
            
          
        
         
           
           
             THE
             XVIII
             .
             REASON
             .
             
               CHAP.
               XIX
            
             .
          
           
             AGAINE
             ,
             if
             the
             Soule
             dyeth
             with
             the
             body
             ,
             then
             (
             besydes
             all
             the
             former
             inconueniences
             aboue
             alleadged
             )
             these
             two
             do
             follow
             .
             First
             ,
             that
             iniuries
             and
             wrongs
             should
             remayne
             vnreuenged
             ,
             and
             that
             any
             wickednes
             whatsoeuer
             in
             mankind
             should
             be
             committed
             with
             all
             impunity
             ,
             &
             without
             any
             suffering
             on
             the
             delinquents
             side
             .
             Secondly
             ,
             that
             there
             should
             be
             no
             
               reward
               allotted
            
             for
             vertue
             &
             piety
             ,
             nor
             no
             fruite
             thereof
             .
             That
             in
             this
             life
             oftentimes
             there
             is
             no
             reuenge
             or
             compensation
             taken
             for
             wrongs
             ,
             is
             manifest
             :
             for
             we
             see
             daily
             many
             most
             wicked
             and
             impious
             men
             ,
             and
             oppressours
             of
             the
             innocent
             to
             flourish
             greatly
             in
             this
             life
             ,
             and
             to
             abound
             with
             all
             kinds
             of
             temporall
             goods
             ,
             as
             riches
             ,
             honours
             ,
             and
             delights
             ;
             but
             the
             iust
             and
             vertuous
             to
             be
             still
             entangled
             with
             diuers
             calamities
             ,
             and
             to
             passe
             their
             whole
             time
             in
             affliction
             ;
             as
             if
             Prosperity
             should
             be
             the
             reward
             of
             Impiety
             ,
             and
             calamity
             of
             iustice
             and
             piety
             .
             Therefore
             of
             there
             be
             no
             retribution
             of
             these
             matters
             after
             this
             life
             ,
             then
             in
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             or
             perturbation
             of
             order
             it
             is
             most
             euident
             ;
             to
             wit
             that
             
             all
             heynous
             offences
             and
             crimes
             should
             be
             vnpunished
             ,
             vertue
             vnrewarded
             ,
             Iustice
             troden
             vnder
             foote
             through
             contempt
             ,
             and
             iniquity
             erected
             .
             For
             wrongs
             and
             flagitious
             sinnes
             are
             supposed
             to
             continue
             ,
             and
             to
             pollute
             this
             Common
             wealth
             of
             the
             whole
             Vniuerse
             ,
             till
             they
             be
             reuenged
             ,
             and
             become
             expiated
             by
             due
             punishments
             ,
             as
             is
             euident
             from
             the
             common
             iudgment
             of
             all
             men
             .
          
           
             It
             also
             further
             might
             be
             inferred
             ,
             that
             if
             there
             be
             no
             chastisement
             of
             vice
             ,
             nor
             remuneration
             for
             vertue
             ,
             there
             were
             no
             
               diuine
               power
               or
               prouidence
            
             ,
             vndertaking
             the
             care
             of
             mens
             affaires
             ;
             but
             that
             all
             things
             are
             carryed
             with
             temerity
             &
             rashnes
             ,
             &
             that
             euery
             mās
             will
             &
             power
             becomes
             a
             law
             to
             himselfe
             :
             for
             nothing
             can
             be
             more
             aduerse
             &
             repugnāt
             to
             the
             nature
             of
             Prouidence
             ,
             then
             this
             kind
             of
             licence
             &
             impunity
             .
             For
             as
             we
             may
             truly
             say
             ,
             that
             ,
             that
             Kingdome
             or
             State
             (
             if
             any
             such
             were
             )
             eyther
             wanted
             a
             gouernour
             ,
             or
             that
             the
             gouernour
             were
             iniust
             ,
             &
             a
             defender
             of
             wicked
             men
             ;
             if
             therein
             there
             were
             decreed
             no
             reuenge
             for
             notorious
             &
             publicke
             transgressours
             ;
             Euen
             so
             if
             in
             this
             Kingdome
             (
             as
             it
             were
             )
             of
             all
             mankind
             ,
             all
             actions
             should
             proceed
             freely
             without
             any
             expectation
             either
             of
             rewards
             ,
             or
             feare
             of
             punishments
             ,
             we
             might
             well
             collect
             ,
             that
             there
             were
             no
             prouidence
             ,
             
             nor
             any
             supreme
             moderatour
             ,
             by
             whome
             humane
             affaires
             are
             gouerned
             ,
             or
             if
             there
             were
             any
             ,
             yet
             that
             he
             is
             vniust
             .
             This
             is
             confirmed
             ,
             in
             that
             the
             first
             office
             of
             a
             gouernour
             is
             ,
             that
             Lawes
             may
             be
             obserued
             with
             due
             distribution
             of
             rewards
             and
             punishments
             ,
             according
             to
             mens
             different
             cōportment
             and
             carriage
             ▪
             for
             thus
             all
             actions
             are
             brought
             to
             the
             ballance
             of
             iustice
             ,
             then
             the
             which
             nothing
             is
             more
             desired
             in
             this
             world
             .
          
           
             Now
             where
             this
             is
             wanting
             ,
             it
             is
             certaine
             ,
             that
             prouidence
             and
             true
             gouerment
             is
             also
             wanting
             .
             The
             same
             point
             is
             also
             further
             made
             euident
             ,
             because
             it
             chiefly
             belongeth
             to
             Prouidence
             ,
             to
             giue
             to
             euery
             one
             ,
             what
             is
             his
             owne
             ;
             this
             being
             the
             inuiolable
             law
             of
             iustice
             ,
             which
             in
             gouerment
             &
             true
             administration
             of
             things
             is
             most
             religiously
             to
             be
             obserued
             :
             whereupon
             
               Diuine
               Prouidence
            
             obserueth
             this
             most
             precisely
             in
             all
             things
             created
             (
             according
             to
             their
             different
             capacities
             )
             giuing
             to
             euery
             one
             what
             is
             agreable
             to
             their
             nature
             and
             condition
             .
             Now
             if
             this
             order
             be
             kept
             in
             the
             lowest
             and
             meanest
             creatures
             ,
             then
             with
             much
             more
             reason
             ought
             it
             to
             be
             obserued
             in
             the
             worthyest
             thing
             of
             the
             world
             ,
             which
             is
             mans
             Soule
             ,
             which
             only
             is
             capable
             of
             Iustice
             and
             iniury
             ,
             right
             and
             due
             .
             Certainly
             ,
             it
             is
             absurd
             that
             all
             
             things
             agreable
             to
             their
             natures
             should
             exactly
             be
             measured
             and
             giuen
             by
             the
             
               Prouidence
               of
               God
            
             to
             myce
             ,
             gnats
             ,
             wormes
             ,
             and
             the
             like
             (
             who
             are
             not
             capable
             of
             iustice
             or
             wrong
             )
             &
             yet
             those
             things
             should
             not
             be
             giuen
             to
             the
             soule
             of
             man
             ,
             which
             are
             due
             ,
             and
             best
             sort
             to
             it
             ;
             and
             which
             the
             soule
             it selfe
             through
             her
             good
             or
             bad
             actions
             deserueth
             .
             We
             cannot
             but
             thinke
             ,
             that
             the
             care
             of
             diuine
             Prodence
             is
             about
             small
             matters
             very
             preposterous
             ,
             if
             it
             be
             wanting
             in
             the
             greatest
             things
             .
             For
             from
             this
             then
             would
             fall
             out
             not
             much
             vnlike
             ,
             as
             if
             a
             Prince
             should
             carefully
             prouide
             of
             al
             things
             necessary
             for
             horses
             ,
             mules
             ,
             and
             dogs
             ,
             and
             yet
             should
             absolutely
             neglect
             his
             owne
             family
             ,
             without
             setting
             downe
             any
             recompensations
             to
             his
             most
             trusty
             seruants
             ,
             or
             chastisement
             to
             malefactours
             .
             Thē
             the
             which
             proceeding
             what
             can
             be
             imagined
             more
             exorbitant
             ,
             or
             lesse
             agreable
             with
             reason
             ?
             For
             by
             how
             much
             any
             thing
             is
             more
             worthy
             and
             more
             neere
             to
             God
             ,
             by
             so
             much
             it
             requyreth
             a
             greater
             care
             of
             Prouidence
             ,
             that
             it
             may
             attend
             its
             end
             .
             
               A
               reasonable
               nature
               is
               the
               sole
               family
               and
               household
               of
               God
            
             ;
             since
             this
             nature
             only
             acknowledgeth
             God
             ,
             and
             prosecuteth
             him
             with
             honour
             and
             reuerence
             .
             This
             also
             alone
             contemneth
             and
             offendeth
             him
             ;
             and
             therfore
             it
             alone
             deserueth
             reward
             and
             punishment
             .
          
           
           
             Now
             from
             these
             premises
             it
             is
             manifestly
             conuinced
             ,
             that
             there
             is
             no
             diuine
             power
             ,
             nor
             any
             Prouidence
             ,
             if
             the
             soule
             be
             extinguished
             with
             the
             body
             :
             for
             if
             it
             be
             extinguished
             ,
             then
             is
             there
             no
             retribution
             nor
             any
             iustice
             ;
             but
             iniuryes
             and
             wrongs
             remayne
             vnsatisfyed
             ,
             vertue
             becomes
             dishonoured
             ;
             and
             finally
             there
             is
             found
             in
             the
             worthyest
             creature
             of
             the
             world
             ,
             the
             greatest
             perturbation
             and
             inuersion
             of
             order
             ,
             that
             can
             be
             imagined
             .
             All
             which
             inferences
             being
             granted
             ,
             do
             euidently
             prooue
             the
             world
             to
             be
             destitute
             of
             a
             Rectour
             or
             Gouernour
             .
             And
             hence
             it
             is
             ,
             that
             this
             consideration
             chiefly
             hath
             in
             al
             ages
             perplexed
             the
             minds
             of
             men
             ,
             and
             hath
             impelled
             them
             to
             deny
             diuine
             prouidence
             ,
             and
             to
             satisfy
             their
             owne
             affections
             &
             desires
             .
             And
             the
             greatest
             motiue
             to
             withdraw
             men
             from
             this
             false
             opinion
             ,
             was
             to
             consider
             good
             or
             euill
             was
             prepared
             for
             man
             after
             this
             life
             ,
             as
             the
             Prophet
             most
             excellently
             explicateth
             in
             the
             72.
             
             Psalme
             .
             Only
             the
             mature
             ponderation
             of
             this
             ,
             appeaseth
             the
             mynd
             ,
             and
             causeth
             it
             to
             tread
             a
             vertuous
             &
             resolued
             course
             in
             all
             aduersities
             .
          
           
             But
             it
             may
             be
             heere
             answered
             ,
             that
             the
             soules
             of
             the
             wicked
             are
             sufficiently
             punished
             for
             all
             their
             wrongs
             ,
             iniustice
             ,
             &
             other
             their
             transgressions
             ,
             in
             that
             they
             are
             extinct
             with
             the
             death
             of
             their
             bodyes
             :
             but
             against
             
             this
             I
             say
             ,
             that
             this
             perishing
             and
             death
             of
             the
             soule
             (
             if
             any
             such
             were
             )
             is
             ordained
             not
             as
             a
             punishment
             ,
             but
             as
             a
             condition
             of
             nature
             ;
             which
             no
             lesse
             the
             vertuous
             and
             iust
             do
             vndergoe
             ,
             then
             the
             wicked
             .
             Like
             as
             in
             a
             Commonwealth
             ,
             if
             there
             were
             no
             other
             other
             punishments
             to
             be
             inflicted
             vpon
             delinquents
             ,
             then
             the
             naturall
             death
             of
             body
             ,
             which
             according
             to
             the
             course
             of
             measure
             is
             to
             fall
             to
             euery
             one
             ;
             it
             might
             be
             truly
             said
             ,
             that
             no
             paine
             or
             chastisement
             at
             all
             were
             absolutly
             set
             downe
             for
             malefactours
             ;
             but
             that
             all
             liberty
             and
             impunity
             preuailed
             therein
             ;
             for
             punishment
             ought
             to
             be
             inflicted
             for
             the
             fault
             ,
             as
             a
             iust
             recompensation
             of
             the
             same
             .
             So
             as
             if
             there
             be
             no
             fault
             ,
             then
             is
             there
             not
             any
             place
             for
             punishment
             .
             Now
             this
             supposed
             extinction
             of
             the
             soule
             (
             aboue
             vnderstood
             )
             is
             not
             inflicted
             for
             any
             fault
             ;
             seing
             the
             vertuous
             are
             no
             lesse
             subiect
             to
             it
             ,
             then
             the
             wicked
             .
          
        
         
           
             THE
             XIX
             .
             REASON
             .
             
               CHAP.
               XX.
            
             
          
           
             THE
             world
             was
             created
             by
             God
             ,
             to
             the
             end
             that
             the
             perfection
             of
             his
             Diuinity
             might
             shine
             ,
             and
             appeare
             in
             it
             ,
             as
             in
             his
             most
             beautifull
             and
             admirable
             worke
             :
             for
             
             this
             manifestation
             is
             the
             last
             end
             of
             God
             ,
             or
             of
             the
             first
             agēt
             in
             the
             framing
             of
             the
             world
             .
             For
             nothing
             is
             more
             worthy
             then
             God
             ▪
             who
             worketh
             for
             his
             owne
             sake
             ,
             and
             intendeth
             lastly
             his
             owne
             good
             ,
             which
             good
             is
             not
             intrinsecall
             to
             God
             (
             for
             this
             kind
             of
             good
             is
             euer
             present
             vnto
             him
             ,
             neither
             can
             it
             be
             increased
             or
             diminished
             )
             but
             only
             extrinsecall
             ,
             which
             is
             nothing
             els
             ,
             then
             an
             open
             declaration
             of
             his
             perfections
             in
             his
             Creatures
             ,
             and
             by
             his
             creatures
             ,
             in
             the
             which
             his
             extrinsecall
             glory
             consisteth
             .
             And
             in
             this
             sense
             the
             Philosophers
             are
             accustomed
             to
             say
             ,
             
               Idem
               est
               primus
               agens
               ,
               &
               vltimus
               finis
               .
               One
               &
               the
               same
               thing
               is
               the
               first
               agent
               ,
               and
               the
               last
               end
               .
            
             The
             reason
             hereof
             being
             ,
             because
             the
             first
             agent
             doth
             not
             necessarily
             intend
             in
             the
             last
             place
             his
             owne
             good
             .
             Which
             point
             is
             warranted
             out
             of
             the
             holy
             Scripture
             ,
             
               Omnia
               propter
            
             
             
               semetipsum
               operatus
               &c.
               
               The
               Lord
               made
               all
               things
               for
               his
               owne
               sake
               ;
               yea
               euen
               the
               wicked
               for
               the
               day
               of
               euill
               .
            
             God
             worketh
             all
             things
             ,
             not
             only
             by
             a
             positiue
             action
             in
             doing
             ,
             but
             also
             by
             a
             negatiue
             action
             ,
             in
             suffering
             and
             permitting
             ,
             for
             the
             word
             ,
             
               to
               worke
            
             ,
             is
             heere
             taken
             in
             a
             large
             signification
             :
             God
             worketh
             
               propter
               semetipsum
            
             ,
             that
             is
             ,
             for
             his
             owne
             glory
             ,
             that
             thereby
             the
             perfections
             of
             his
             excellency
             may
             be
             manifested
             and
             knowne
             :
             
               Impium
               quoque
               ,
               yea
               euen
               the
               wicked
               &c.
            
             because
             he
             
             suffereth
             a
             man
             to
             be
             wicked
             ,
             and
             being
             wicked
             he
             ordaineth
             him
             to
             damnation
             and
             eternall
             punishment
             ,
             &
             all
             this
             ,
             which
             God
             doth
             ,
             tendeth
             to
             his
             glory
             .
             But
             if
             the
             soule
             be
             mortall
             ,
             the
             diuine
             perfections
             in
             God
             are
             so
             farre
             off
             from
             shining
             in
             the
             fabricke
             &
             disposition
             of
             the
             world
             ,
             as
             that
             they
             may
             rather
             seeme
             to
             be
             obscured
             :
             for
             it
             is
             no
             signe
             of
             the
             power
             of
             the
             Creatour
             ,
             but
             rather
             of
             his
             weaknes
             ,
             that
             he
             could
             not
             make
             the
             Soule
             of
             man
             (
             which
             is
             the
             Lord
             of
             things
             )
             immortall
             ,
             seeing
             that
             condition
             is
             best
             sorting
             to
             the
             dignity
             of
             the
             soule
             .
             It
             is
             not
             a
             point
             of
             wisdome
             to
             make
             such
             things
             eternall
             ,
             as
             are
             seruiceable
             ,
             and
             (
             as
             it
             were
             )
             slaues
             to
             man
             ,
             as
             the
             world
             (
             which
             is
             his
             house
             )
             and
             the
             like
             ;
             and
             yet
             to
             shut
             or
             confyne
             the
             Lord
             of
             all
             within
             a
             narrow
             conpasse
             of
             tyme
             ,
             and
             that
             being
             once
             ended
             ,
             himselfe
             for
             euer
             to
             be
             extinguished
             and
             to
             resolue
             to
             nothing
             .
             It
             is
             not
             the
             office
             of
             goodnesse
             to
             bring
             all
             other
             things
             to
             that
             perfection
             ,
             which
             is
             agreable
             to
             ech
             of
             thē
             ;
             and
             yet
             so
             to
             neglect
             the
             Soule
             of
             man
             ,
             as
             that
             he
             can
             neuer
             attaine
             vnto
             the
             hundreth
             part
             of
             that
             good
             ,
             of
             which
             it
             is
             capable
             .
             It
             is
             no
             Prouidence
             to
             leaue
             the
             soule
             to
             its
             own
             appetites
             and
             desires
             ,
             without
             setting
             of
             any
             rewards
             ,
             which
             may
             allure
             it
             to
             vertue
             ,
             or
             punishments
             ,
             which
             may
             deterre
             it
             from
             
             vice
             ;
             to
             leaue
             sinne
             vnpunished
             ,
             and
             iustice
             violated
             ,
             &
             to
             permit
             in
             the
             world
             so
             great
             a
             disorder
             and
             confusion
             ;
             the
             impious
             ruling
             and
             tyrannizing
             ,
             and
             the
             iust
             and
             vertuous
             remaining
             oppressed
             ,
             and
             this
             without
             any
             future
             hope
             of
             bettering
             of
             things
             ,
             or
             of
             reducing
             them
             in
             any
             more
             conuenient
             order
             .
          
           
             What
             should
             I
             heere
             speake
             of
             Mercy
             &
             Iustice
             ?
             For
             what
             mercy
             is
             it
             ,
             that
             man
             should
             liue
             so
             short
             a
             tyme
             ,
             and
             lead
             his
             corporall
             life
             afflicted
             with
             so
             many
             miseries
             ,
             without
             any
             expectation
             of
             happines
             for
             the
             time
             to
             come
             ?
             Or
             what
             pleasure
             can
             this
             life
             afford
             ,
             which
             is
             mixed
             with
             such
             store
             of
             worme
             wood
             ,
             as
             that
             to
             a
             prudent
             man
             it
             seemeth
             most
             bitter
             ,
             except
             the
             sweetnes
             of
             a
             future
             expectancy
             doth
             tēper
             it
             ?
             Or
             what
             equity
             &
             iustice
             is
             it
             ,
             that
             good
             men
             should
             be
             oppressed
             ,
             afflicted
             ,
             &
             murthered
             by
             the
             wicked
             without
             any
             reuenge
             or
             recompensation
             of
             so
             great
             and
             insufferable
             wrongs
             :
             that
             there
             should
             be
             no
             rewards
             proposed
             for
             piety
             ,
             iustice
             &
             vertue
             ;
             nor
             punishments
             for
             wickednesse
             and
             in
             iustice
             ?
             that
             the
             wicked
             ▪
             should
             abound
             withal
             the
             goods
             of
             this
             life
             (
             as
             riches
             ,
             honours
             ,
             pleasures
             ,
             and
             domination
             or
             rule
             )
             &
             the
             godly
             &
             pious
             should
             liue
             plunged
             into
             all
             afflictions
             and
             calamities
             ?
             Who
             considering
             these
             things
             ,
             will
             not
             
             repute
             them
             rather
             signes
             of
             cruelty
             and
             iniustice
             ,
             then
             of
             mercy
             and
             iustice
             ?
             And
             that
             the
             
               diuine
               power
            
             is
             a
             fauourer
             of
             the
             wicked
             ,
             and
             an
             enemy
             to
             the
             vertuous
             ,
             if
             there
             be
             not
             after
             this
             life
             a
             iust
             compensation
             &
             retaliation
             made
             to
             both
             these
             kinds
             of
             men
             ?
             And
             hence
             it
             is
             ,
             that
             the
             Heathens
             ,
             who
             thought
             litle
             of
             any
             retribution
             after
             this
             life
             ,
             did
             often
             accuse
             the
             Gods
             of
             cruelty
             &
             iniustice
             .
             Of
             which
             point
             many
             examples
             are
             extant
             in
             
               Homer
               ,
               Euripides
               ,
               Athan●us
            
             ,
             and
             others
             .
             Yea
             such
             a
             cogitation
             will
             enter
             into
             the
             minds
             of
             some
             Christians
             ,
             whiles
             they
             do
             not
             cast
             their
             eye
             of
             things
             to
             come
             after
             this
             life
             .
             And
             certainly
             if
             nothing
             were
             to
             chance
             to
             the
             soule
             after
             its
             separation
             frō
             the
             body
             ,
             it
             were
             not
             an
             easy
             matter
             to
             vindicate
             and
             free
             God
             from
             the
             aspersion
             and
             note
             of
             cruelty
             &
             iniustice
             ,
             as
             aboue
             is
             shewed
             out
             of
             Chrysostome
             .
             For
             who
             would
             esteeme
             that
             King
             to
             be
             iust
             &
             benigne
             ,
             who
             should
             suffer
             in
             his
             Kingdome
             so
             great
             a
             cōfusion
             ,
             as
             that
             no
             reward
             should
             be
             proposed
             for
             vertue
             ,
             nor
             punishment
             for
             most
             facinorous
             crimes
             ;
             but
             that
             the
             wicked
             should
             perpetrate
             any
             mischiefes
             (
             though
             neuer
             so
             heinous
             )
             without
             any
             feare
             of
             law
             ,
             or
             feeling
             of
             any
             due
             punishment
             or
             castigation
             !
             But
             now
             acknowledging
             the
             soules
             immortality
             ,
             all
             the
             former
             inconueniences
             do
             
             cease
             ,
             and
             all
             secret
             murmuring
             and
             complaints
             against
             God
             are
             silent
             .
             For
             this
             foresaid
             confusion
             lasteth
             only
             for
             a
             small
             time
             ;
             which
             (
             being
             once
             passed
             )
             shall
             heereafter
             be
             corrected
             in
             an
             eternall
             order
             ,
             for
             to
             euery
             one
             after
             this
             life
             shal
             be
             allotted
             his
             place
             state
             ,
             and
             degree
             ;
             and
             there
             shal
             be
             a
             iust
             retribution
             for
             all
             actions
             whatsoeuer
             ;
             there
             no
             euil
             shall
             remaine
             vnreuenged
             ,
             nor
             good
             irremunerated
             and
             vnrewarded
             .
             For
             as
             a
             skilful
             painter
             is
             not
             ignorant
             in
             what
             place
             he
             is
             to
             put
             each
             particular
             colour
             (
             as
             black
             ,
             white
             ,
             &
             the
             rest
             :
             )
             so
             God
             knoweth
             where
             to
             range
             euery
             one
             in
             this
             whole
             Vniuerse
             ,
             be
             he
             vertuous
             or
             wicked
             .
          
           
             And
             as
             from
             that
             fitting
             distribution
             of
             colours
             riseth
             the
             beauty
             of
             the
             picture
             ,
             euen
             so
             from
             this
             disposall
             of
             Soules
             ,
             the
             splendour
             of
             the
             Vniuerse
             proceedeth
             ;
             which
             Vniuerse
             is
             (
             as
             it
             were
             )
             a
             certaine
             portrature
             of
             Gods
             diuinity
             ,
             wonderfully
             exhibiting
             to
             vs
             his
             power
             ,
             wisdome
             ,
             goodnesse
             ,
             Prouidence
             ,
             mercy
             and
             iustice
             .
             Therefore
             there
             is
             no
             true
             reason
             ,
             why
             the
             iust
             should
             complaine
             of
             the
             Prouidence
             of
             God
             for
             their
             suffering
             of
             calamities
             in
             this
             life
             ;
             since
             the
             pressures
             and
             afflictions
             heere
             are
             but
             short
             ,
             and
             but
             small
             in
             a
             generous
             mind
             ;
             but
             the
             the
             fruite
             there
             of
             most
             great
             ,
             magnificent
             ,
             &
             eternall
             .
             It
             being
             true
             which
             the
             Apostle
             
             saith
             (
             then
             whome
             no
             man
             perhaps
             in
             this
             world
             hath
             suffered
             more
             )
             
               Momentaneum
               &
               leue
               &c.
               
               Our
               affliction
               ,
               which
               is
               but
               for
               a
               moment
               ,
               worketh
               in
               vs
               a
               ●arre
               more
               excellent
               and
               eternall
            
             
             
               weight
               of
               glory
            
             .
             Now
             that
             ought
             not
             to
             be
             accounted
             grieuous
             ,
             which
             is
             recompensed
             with
             so
             great
             &
             inestimable
             a
             reward
             .
             Besides
             Tribulations
             are
             of
             force
             to
             fyle
             away
             the
             rust
             of
             the
             soule
             ,
             and
             to
             cause
             an
             abstertion
             and
             washing
             away
             of
             its
             dayly
             spots
             ;
             for
             no
             man
             in
             this
             world
             is
             so
             pure
             ,
             but
             some
             small
             blemishes
             are
             dayly
             contracted
             in
             his
             soule
             ,
             which
             by
             meanes
             of
             affliction
             are
             obliterated
             &
             remooued
             .
          
           
             In
             like
             sort
             ,
             there
             is
             no
             cause
             ,
             why
             the
             vertuous
             should
             stomacke
             the
             prosperity
             of
             the
             wicked
             ,
             since
             this
             is
             short
             ,
             momentary
             and
             mixed
             with
             much
             bitternes
             ;
             &
             is
             hereafter
             to
             be
             attended
             with
             euerlasting
             complaint
             and
             lamentation
             .
             There
             is
             no
             man
             ,
             which
             will
             enuy
             a
             draught
             of
             wyne
             to
             be
             giuen
             to
             a
             thiefe
             ,
             or
             the
             enioying
             of
             solace
             for
             some
             few
             houres
             ,
             which
             is
             already
             condemned
             to
             the
             wheele
             and
             death
             .
             And
             the
             Prophet
             saith
             ,
             
               Noli
               aemulari
               &c.
               
               Fret
               not
               thy selfe
               ,
               because
               of
               the
               wicked
               men
               ,
               neyther
               be
               enuious
               for
               the
               euill
               doers
               &c.
               for
               they
               shall
               wither
               ,
               ●●
            
             
             
               the
               greene
               hearbe
            
             .
             In
             like
             sort
             the
             wiseman
             thus
             teacheth
             :
             
               Stuppa
               collecta
               &c.
               
               The
               Congregatiō
            
             
             
               of
               the
               wicked
               is
               like
               tow
               wrapped
               togeather
            
             ;
             
             
               their
               end
               is
               like
               a
               flame
               of
               fire
               to
               destroy
               them
               .
            
             The
             haruest
             will
             come
             ,
             when
             all
             sinners
             like
             hurtful
             hearbs
             or
             chaffe
             shal
             be
             gathered
             togeather
             ,
             and
             cast
             into
             the
             fire
             ,
             as
             our
             Lord
             himselfe
             hath
             taught
             in
             that
             wonderfull
             parable
             of
             his
             ,
             in
             
               Matth.
               cap.
            
             13.
             
          
        
         
           
             THE
             XX.
             REASON
             .
             
               CHAP.
               XXI
            
             .
          
           
             IT
             is
             so
             prouided
             by
             nature
             ,
             that
             who
             haue
             committed
             grieuous
             sinnes
             ,
             do
             suffer
             a
             secret
             sting
             ,
             and
             
               touch
               of
               Conscience
            
             ,
             with
             the
             which
             they
             are
             sometimes
             so
             tormented
             ,
             as
             that
             they
             depriue
             themselues
             of
             their
             owne
             liues
             .
             For
             their
             conscience
             doth
             dayly
             accuse
             &
             condemne
             them
             ,
             &
             pronounce
             thē
             worthy
             of
             punishment
             ,
             &
             cause
             them
             euer
             to
             stand
             in
             feare
             ,
             as
             if
             some
             dreadfull
             euil
             were
             hanging
             ouer
             their
             heads
             .
             From
             hence
             it
             proceedeth
             ,
             that
             these
             men
             (
             that
             they
             may
             the
             more
             diuert
             their
             myndes
             from
             these
             thoughts
             ,
             and
             free
             themselues
             of
             all
             such
             trouble
             )
             giue
             themselues
             ouer
             to
             all
             sports
             ,
             recreations
             ,
             bankettings
             ,
             and
             to
             other
             externall
             societyes
             ;
             thus
             auoyding
             their
             inward
             accuser
             and
             torturer
             ,
             for
             nothing
             is
             more
             displeasing
             to
             them
             ,
             then
             to
             be
             solitary
             and
             alone
             ,
             and
             to
             enter
             into
             any
             secret
             discourse
             
             with
             their
             owne
             soules
             .
             Now
             this
             horrour
             of
             mynd
             &
             pricke
             of
             conscience
             is
             a
             presage
             of
             a
             future
             iudgment
             and
             reuenge
             ,
             which
             expecteth
             the
             soules
             of
             the
             wicked
             after
             this
             life
             .
             Their
             sinnes
             &
             offences
             are
             (
             as
             it
             were
             )
             seedes
             of
             eminent
             punishments
             ;
             &
             therefore
             this
             their
             trouble
             of
             mynd
             ryseth
             euen
             by
             an
             instinct
             of
             nature
             from
             the
             remembrance
             of
             their
             owne
             sinnes
             .
             But
             now
             ,
             we
             are
             not
             to
             thinke
             ,
             that
             the
             presages
             and
             foretellings
             of
             nature
             are
             but
             idle
             and
             needlesse
             instincts
             ;
             for
             if
             nothing
             were
             to
             be
             feared
             after
             the
             bodyes
             death
             ,
             and
             that
             no
             euill
             were
             to
             ensue
             thereupon
             ,
             then
             should
             in
             vaine
             this
             instinct
             be
             implanted
             in
             mans
             soule
             ,
             and
             in
             vayne
             should
             an
             euil
             conscience
             proiect
             &
             forecast
             any
             such
             dreadfull
             and
             dyrefull
             matters
             .
          
           
             In
             like
             sort
             a
             conscience
             priuy
             to
             it selfe
             of
             its
             wel
             doing
             ,
             bringeth
             great
             solace
             to
             the
             mynd
             ,
             and
             therefore
             Tully
             saith
             :
             
               Magna
               est
               vis
               conscientiae
               &c.
               
               The
               force
               of
               conscience
               both
               in
               the
               good
               ,
               and
               in
               the
               bad
               ,
               is
               great
               ;
               that
               they
               who
               committed
               no
               euill
               ,
               do
               not
               feare
               ,
               &
               those
               who
               haue
               offended
               ,
               may
               euer
               haue
               their
               punishment
               before
               their
               eyes
               .
            
             He
             also
             in
             another
             place
             thus
             writeth
             :
             
               Si
               optimorum
               consiliorum
               &c.
               
               If
               our
               conscience
               be
               euer
               a
               witnes
               throughout
               our
               whole
               liues
               of
               our
               good
               deliberations
               and
               actions
               ,
               then
               shall
               we
               liue
               without
               feare
               in
               great
               integrity
               &
               honesty
               of
               mind
               .
            
             And
             the
             reason
             thereof
             is
             ,
             because
             the
             
             soule
             doth
             presage
             that
             good
             and
             happynes
             ,
             which
             is
             reserued
             after
             this
             life
             ,
             for
             all
             true
             worshippers
             of
             vertue
             .
          
        
         
           
             THE
             XXI
             .
             REASON
             .
             
               CHAP.
               XXII
            
             .
          
           
             THE
             Immortality
             of
             the
             Soule
             is
             further
             euicted
             from
             the
             
               returne
               backe
               of
               Soules
            
             after
             this
             life
             .
             For
             it
             is
             euident
             euen
             by
             infinite
             examples
             ,
             that
             the
             dead
             haue
             been
             raised
             vp
             ,
             and
             that
             the
             Soules
             of
             the
             dead
             haue
             returned
             from
             the
             places
             ,
             wherein
             they
             were
             ,
             and
             haue
             appeared
             to
             the
             liuing
             .
             We
             read
             in
             the
             first
             booke
             of
             the
             Kings
             cap.
             28.
             and
             in
             Ecclesiasticus
             cap.
             49.
             that
             the
             Soule
             of
             Samuel
             (
             then
             dead
             )
             appeared
             to
             the
             Enchantresse
             Pithonissa
             ,
             and
             to
             Saul
             ,
             and
             did
             prophecy
             vnto
             him
             his
             destruction
             .
             Againe
             the
             soule
             of
             Moyses
             (
             whether
             in
             his
             owne
             body
             restored
             vnto
             him
             at
             that
             tyme
             by
             diuine
             power
             ,
             or
             in
             a
             body
             assumed
             by
             him
             )
             togeather
             with
             Elias
             appeared
             in
             the
             mount
             Thabor
             to
             Christ
             ,
             and
             to
             the
             three
             chiefe
             Apostles
             
               Peter
               ,
               Iames
            
             ,
             &
             Iohn
             ,
             as
             is
             related
             in
             Mathew
             cap.
             17.
             and
             Luke
             cap.
             9.
             
             The
             soules
             of
             Onias
             &
             Ieremy
             the
             Prophet
             exhibited
             themselues
             to
             the
             sight
             of
             
               Iudas
               Machabeus
            
             ,
             and
             much
             encouraged
             him
             to
             the
             vanquishing
             
             of
             his
             Countries
             Enemies
             ,
             as
             appeareth
             in
             the
             first
             of
             the
             Machabees
             c.
             15.
             
             The
             Apostles
             
               S.
               Peter
            
             and
             
               S.
               Paul
            
             appeared
             in
             sleepe
             to
             Constantine
             the
             Emperour
             ,
             and
             shewed
             him
             a
             meanes
             to
             cure
             his
             leprosy
             ,
             as
             it
             is
             recorded
             in
             the
             seauenth
             Synod
             Act
             2.
             and
             testifyed
             by
             many
             Historians
             .
             
               S.
               Iohn
            
             (
             the
             Euangelist
             )
             and
             
               S.
               Philip
            
             the
             Apostle
             appeared
             to
             Theodosius
             ,
             &
             promised
             him
             victory
             against
             Eugenius
             ;
             which
             presently
             followed
             and
             not
             without
             great
             miracle
             .
             The
             same
             apparitiō
             was
             seene
             also
             by
             a
             certaine
             souldier
             at
             the
             same
             tyme
             ,
             least
             otherwise
             it
             might
             be
             thought
             to
             be
             forged
             by
             the
             Emperour
             ,
             as
             Theodoret
             wryteth
             ,
             l.
             5.
             histor
             .
             c.
             24.
             
             The
             same
             Euangelist
             with
             the
             blessed
             virgin
             exhibited
             thēselues
             to
             the
             ●ight
             of
             
               Gregorius
               Thaumaturgus
            
             then
             waking
             ,
             and
             instructed
             him
             in
             the
             mistery
             of
             the
             Trinity
             .
             This
             point
             with
             the
             forme
             of
             the
             doctrine
             is
             recorded
             by
             
               Gregorius
               Nissenus
            
             ,
             in
             the
             life
             of
             Thaumaturgus
             .
          
           
             I
             omit
             many
             other
             apparitions
             of
             our
             blessed
             Lady
             recorded
             by
             Gregory
             the
             great
             and
             other
             more
             ancient
             authours
             .
             In
             like
             sort
             Amb●rse
             serm
             .
             90.
             wryteth
             ,
             that
             S.
             Agnes
             appeared
             to
             Constantia
             the
             daughter
             of
             Constantine
             ,
             and
             cured
             her
             of
             a
             most
             dangerous
             impostume
             or
             swelling
             .
             Eusebiu●
             reporteth
             l.
             6.
             histor
             .
             c.
             5.
             how
             
               S.
               Po●●mi●●●
            
             
             (
             the
             third
             day
             after
             her
             martirdome
             )
             appeared
             to
             her
             Executioner
             in
             the
             night
             ,
             and
             told
             him
             ,
             that
             she
             had
             obtained
             fauour
             frō
             God
             in
             his
             behalfe
             in
             recōpense
             of
             his
             gētle
             proceding
             with
             her
             ;
             vpon
             which
             apparitiō
             the
             Executioner
             instātly
             became
             a
             Christiā
             &
             after
             his
             constāt
             professiō
             of
             the
             Christiā
             faith
             ,
             suffered
             a
             most
             glorious
             death
             ,
             and
             martyrdome
             .
          
           
             It
             were
             ouer
             labour
             some
             to
             recount
             all
             the
             apparitiōs
             both
             of
             the
             holy
             and
             wicked
             soules
             ,
             which
             are
             found
             in
             approued
             authours
             ;
             all
             which
             to
             say
             to
             haue
             bene
             forged
             were
             ouer
             great
             impudence
             ;
             since
             this
             were
             to
             take
             away
             the
             credit
             of
             al
             historyes
             and
             to
             cast
             an
             aspersion
             of
             falshood
             and
             deceite
             (
             without
             any
             shew
             of
             reason
             )
             vpon
             many
             most
             holy
             ,
             learned
             ,
             and
             graue
             authours
             ;
             for
             many
             both
             of
             the
             ancient
             Fathers
             ,
             as
             also
             of
             historiographers
             (
             especially
             Christians
             )
             haue
             made
             frequent
             mentiō
             of
             this
             point
             ;
             yea
             euen
             among
             the
             very
             heathens
             ,
             
             it
             was
             a
             thing
             generally
             acknowledged
             ,
             as
             appeareth
             out
             of
             
               Homer
               ,
               Virgil
            
             &
             others
             .
          
           
             Therefore
             seing
             it
             is
             a
             matter
             most
             euident
             by
             so
             many
             examples
             ,
             that
             the
             Soules
             of
             the
             dead
             haue
             appeared
             to
             the
             liuing
             ,
             we
             may
             demonstratiuely
             conclude
             ,
             that
             those
             Soules
             did
             not
             dye
             with
             their
             bodyes
             ;
             but
             
             do
             continue
             immortall
             ,
             and
             haue
             their
             reward
             of
             glory
             of
             punishment
             ,
             according
             to
             their
             actions
             performed
             in
             this
             life
             .
          
           
             This
             point
             of
             the
             Soules
             immortality
             is
             in
             like
             sort
             made
             cleare
             from
             the
             
               raising
               of
               the
               dead
               to
               life
               .
            
             Now
             that
             the
             dead
             haue
             bene
             recalled
             to
             life
             ,
             is
             proued
             by
             many
             vnanswerable
             examples
             .
             And
             first
             the
             Prophet
             Elias
             restored
             to
             life
             the
             dead
             Sonne
             of
             the
             widow
             Sareptana
             ,
             as
             appeareth
             in
             the
             third
             of
             the
             Kings
             c.
             7.
             
             Elisaeus
             also
             raised
             the
             sōne
             of
             Sunamice
             ,
             as
             we
             read
             in
             the
             fourth
             of
             the
             Kings
             c.
             4.
             
             Yea
             Elisaeus
             (
             being
             himself
             dead
             )
             only
             by
             the
             touch
             of
             his
             bones
             restored
             to
             life
             one
             ,
             that
             was
             dead
             ,
             as
             we
             find
             in
             the
             13.
             chapter
             of
             the
             said
             booke
             .
          
           
             Christ
             (
             our
             Lord
             and
             Sauiour
             )
             besides
             others
             raised
             ,
             to
             life
             Lazarus
             (
             being
             dead
             foure
             dayes
             afore
             )
             and
             this
             was
             perfourmed
             in
             the
             eye
             of
             all
             Ierusalem
             ,
             as
             
               S.
               Iohn
            
             relateth
             c.
             11.
             
             Finally
             to
             auoyde
             all
             prolixity
             ,
             diuers
             were
             restored
             to
             life
             by
             the
             Apostles
             ,
             and
             other
             most
             holy
             men
             ,
             as
             appeareth
             from
             Ecclesiasticall
             historyes
             ,
             and
             other
             approued
             authours
             .
             Now
             the
             
               resurrection
               and
               rising
               of
               the
               dead
               ,
            
             is
             an
             euident
             signe
             ,
             that
             the
             soules
             are
             not
             vtterly
             extinct
             ;
             but
             that
             they
             remayne
             separated
             after
             death
             ,
             till
             through
             a
             conueniēt
             dispositiō
             of
             the
             body
             ,
             they
             be
             reunited
             to
             it
             .
             For
             so
             soone
             ,
             as
             the
             whole
             
             disposition
             of
             the
             body
             (
             which
             is
             necessary
             to
             this
             vnion
             )
             shal
             be
             perfected
             ,
             and
             that
             the
             soule
             shall
             there
             exhibit
             it selfe
             in
             wardly
             present
             ,
             then
             doth
             this
             vnion
             imediatly
             and
             freely
             follow
             :
             partly
             like
             as
             fire
             touching
             chips
             ,
             or
             any
             other
             such
             combustible
             matter
             ,
             doth
             through
             a
             mutuall
             attraction
             ,
             naturally
             cleaue
             thereunto
             .
             For
             the
             body
             being
             made
             apt
             ,
             and
             rightly
             disposed
             doth
             couet
             through
             a
             naturall
             propension
             ,
             to
             be
             vnited
             with
             the
             soule
             ;
             as
             in
             like
             sort
             the
             soule
             desireth
             to
             be
             conioyned
             to
             the
             body
             ,
             which
             propension
             or
             inclination
             is
             reduced
             into
             Act
             ,
             when
             the
             Soule
             and
             the
             body
             (
             after
             the
             last
             disposition
             once
             finished
             )
             are
             mutually
             and
             inwardly
             present
             together
             .
          
        
         
           
             THE
             XXII
             .
             AND
             LAST
             REASON
             .
             
               CHAP.
               XXIII
            
             .
          
           
             TO
             conclude
             this
             point
             touching
             the
             Soules
             immortality
             ;
             it
             may
             be
             further
             alledged
             ,
             that
             the
             Soules
             Immortality
             is
             the
             foundation
             of
             all
             religion
             ,
             Iustice
             ,
             
               Probity
               ,
               Innocency
               ,
               &
               sanctity
               .
            
             Now
             if
             this
             ground-worke
             be
             false
             ,
             then
             is
             the
             whole
             sacred
             Scripture
             false
             and
             a
             meere
             fiction
             ;
             then
             are
             the
             Oracles
             of
             the
             Prophets
             false
             ;
             false
             also
             
             is
             the
             doctrine
             and
             preaching
             of
             Christ
             ;
             false
             his
             miracles
             .
             Finally
             ,
             false
             are
             all
             those
             things
             ,
             which
             are
             deliuered
             by
             the
             Euangelists
             touching
             the
             resurrection
             of
             Christ
             ,
             his
             conuersing
             with
             the
             Apostles
             fourty
             dayes
             after
             his
             resurrection
             ,
             his
             ascension
             ,
             and
             the
             descending
             of
             the
             Holy
             Ghost
             vpō
             the
             Apostles
             ,
             and
             other
             the
             faithfull
             .
             And
             thus
             are
             all
             deceaued
             ,
             who
             haue
             embraced
             the
             religion
             of
             Christ
             ;
             And
             therefore
             in
             vaine
             haue
             so
             many
             thousands
             Saints
             tamed
             ,
             and
             brought
             vnder
             their
             flesh
             ,
             practized
             iustice
             ,
             innocency
             ,
             temperance
             ,
             &
             all
             other
             vertues
             ,
             with
             indefatigable
             and
             incessant
             paynes
             .
             In
             vayne
             are
             all
             the
             Sacraments
             of
             the
             Church
             ,
             all
             the
             institutions
             &
             diuine
             laudes
             and
             praises
             ,
             all
             Ecclesiasticall
             Orders
             ,
             all
             sacred
             assemblies
             ,
             all
             labours
             of
             prelates
             and
             Pastours
             ,
             all
             doctrine
             of
             the
             ancient
             Fathers
             ,
             and
             all
             manner
             of
             liuing
             among
             Christians
             .
          
           
             For
             all
             these
             things
             are
             bootlesse
             ,
             and
             of
             no
             fruite
             or
             benefit
             ,
             (
             as
             being
             grounded
             vpon
             a
             false
             foundation
             )
             if
             the
             Soule
             be
             extinguished
             with
             the
             body
             .
             Finally
             all
             those
             men
             ,
             haue
             bene
             extremely
             deceaued
             ,
             who
             at
             any
             tyme
             haue
             bene
             excellent
             for
             sāctity
             of
             life
             ,
             guift
             of
             prophecy
             ,
             glory
             of
             miracles
             ,
             or
             heauenly
             wisdome
             ;
             &
             on
             the
             contrary
             part
             ,
             the
             truth
             of
             this
             poynt
             hath
             bene
             reuealed
             
             only
             to
             prophane
             ,
             wicked
             and
             sesuall
             Epicures
             ,
             all
             which
             things
             are
             most
             repugnant
             euen
             to
             the
             light
             of
             Reason
             .
          
           
             Thus
             far
             now
             (
             to
             draw
             towards
             an
             end
             )
             haue
             we
             alledged
             reasons
             and
             arguments
             ,
             by
             the
             which
             ,
             the
             
               Immortality
               of
               the
               soule
            
             is
             established
             &
             confirmed
             ,
             which
             if
             they
             be
             seriously
             weighed
             ,
             do
             so
             conuince
             the
             iudgement
             ,
             as
             that
             they
             take
             away
             al
             ambiguity
             and
             doubt
             of
             this
             point
             .
             Now
             to
             these
             we
             will
             adioyne
             a
             testimony
             or
             two
             of
             a
             heathen
             .
             Therefore
             Seneca
             in
             his
             102.
             
             Epistle
             thus
             wryteth
             .
             
               Magna
               &
               generosares
               est
               humanus
               animus
               &c.
               
               The
               Soule
               of
               man
               is
               a
               great
               and
               generous
               thing
               ;
               It
               suffereth
               it selfe
               to
               be
               limited
               with
               no
               bounds
               ,
               but
               such
               as
               are
               common
               with
               God.
               Seneca
            
             here
             meaneth
             ,
             because
             the
             Soule
             extēdeth
             it selfe
             to
             all
             place
             &
             tyme.
             Now
             this
             authour
             further
             explicateth
             this
             point
             in
             these
             words
             :
             
               Primùm
               ,
               humilem
               non
               accipit
               patriam
               &c.
               
               First
               the
               Soule
               admitteth
               not
               to
               it selfe
               any
               obscure
               or
               meane
               Coūtry
               ,
               whether
               it
               be
               Ephesus
               or
               Alexandria
               ,
               or
               any
               other
               one
               place
               ,
               though
               more
               populous
               ,
               &
               better
               furnished
               with
               buildings
               and
               edifices
               :
               but
               its
               Country
               is
               all
               that
               ,
               which
               is
               contained
               within
               the
               compasse
               of
               this
               vniuerse
               ;
               yea
               all
               this
               conuexity
               ,
               within
               the
               which
               the
               Ayre
               ,
               which
               diuideth
               all
               celestiall
               things
               from
               humane
               and
               earthly
               ,
               is
               comprehēded
               ;
               within
               which
               so
               many
            
             Numina
             
               or
               powers
               (
               still
            
             
             
               ready
               to
               performe
               their
               operations
               )
               are
               included
               .
            
             Now
             here
             the
             word
             
               Numina
               ,
               Seneca
            
             vnderstandeth
             the
             starres
             ,
             and
             perhaps
             also
             the
             Intelligences
             or
             spirits
             .
             And
             thus
             far
             of
             the
             place
             or
             Country
             of
             the
             Soule
             .
             Next
             touching
             the
             age
             or
             tyme
             of
             it
             ,
             he
             thus
             writeth
             ,
             
               Deinde
               arctam
               aetatem
               &c.
               
               Furthermore
               the
               Soule
               suffereth
               not
               any
               small
               tyme
               to
               be
               allotted
               to
               it
               ,
               for
               it
               thus
               saith
               .
               All
               yeares
               are
               myne
               :
               No
               age
               is
               excluded
               from
               high
               VVits
               ,
               and
               each
               time
               lyes
               open
               to
               my
               contemplation
               .
               When
               that
               shall
               come
               ,
               which
               shall
               dissolue
               this
               mixture
               of
               what
               is
               diuine
               ,
               and
               what
               humane
               ,
               then
               will
               I
               leaue
               the
               body
               ,
               where
               I
               did
               find
               it
               ;
               and
               I
               will
               restore
               my selfe
               to
               the
               Gods.
               Neither
               now
               am
               I
               altogether
               estranged
               from
               them
               ,
               though
               I
               be
               heere
               detained
               with
               a
               heauy
               and
               earthly
               matter
               .
               By
               meanes
               of
               these
               delayes
               of
               this
               mortall
               age
               ,
               preparation
               is
               made
               for
               a
               better
               ,
               and
               longer
               life
               .
               Euen
               as
               our
               mothers
               wombe
               ,
               containeth
               vs
               nine
               monthes
               ,
               and
               prepareth
               vs
               ,
               not
               for
               it selfe
               ,
               but
               for
               that
               place
               ,
               whither
               it
               sendeth
               vs
               ;
               that
               so
               we
               may
               be
               fit
               to
               breath
               ,
               and
               to
               liue
               here
               in
               sight
               :
               So
               by
               the
               helpe
               of
               this
               tyme
               (
               which
               indureth
               from
               our
               infancy
               to
               old
               age
               )
               we
               are
               made
               ripe
               and
               ready
               for
               another
               birth
               .
               Another
               beginning
               expecteth
               vs
               ,
               and
               another
               state
               of
               things
               .
               As
               yet
               we
               cannot
               enioy
               heauen
               ,
               but
               (
               as
               it
               were
               )
               a
               far
               off
               ;
               therefore
               behold
               that
               appointed
               day
               without
               feare
               or
               dismayednes
               ;
               since
               it
               is
               not
               the
               last
               to
               the
               Soule
               ,
               but
               to
               the
               body
               .
            
             
             
               VVhat
               thing
               soeuer
               doth
               here
               cōpasse
               vs
               ,
               all
               is
               to
               be
               esteemed
               ,
               but
               as
               an
               vnprofitable
               cariage
               or
               burdē
               in
               an
               Inne
               ;
               for
               we
               are
               to
               depart
               .
               Nature
               leauing
               this
               world
               ,
               is
               depriued
               of
               all
               things
               ,
               as
               well
               as
               entring
               into
               it
               .
               It
               is
               not
               lawfull
               for
               thee
               to
               carry
               more
               out
               of
               the
               world
               ,
               then
               thou
               didst
               bring
               in
               .
               Yea
               a
               great
               part
               of
               that
               ,
               which
               cōduced
               to
               our
               life
               ,
               is
               to
               be
               left
               off
               .
               The
               skin
               ,
               wherwith
               thou
               art
               couered
               ,
               as
               with
               thy
               next
               garment
               ,
               shal
               be
               taken
               away
               ,
               the
               flesh
               and
               blood
               shal
               be
               taken
               away
               ,
               the
               bones
               &
               sinews
               (
               which
               are
               the
               strong
               things
               of
               the
               weaker
               parts
               )
               shal
               be
               taken
               away
               .
               That
               day
               ,
               which
               thou
               fearest
               as
               the
               last
               ,
               is
               the
               birth
               day
               of
               Eternity
               .
               Cast
               of
               thy
               burden
               .
               Why
               delayest
               thou
               ,
               as
               if
               thou
               hadst
               not
               afore
               come
               out
               of
               that
               body
               ,
               wherein
               thou
               didestlye
               ?
               Thou
               now
               pawsest
               &
               struglest
               against
               it
               ,
               and
               yet
               euen
               at
               the
               first
               thou
               was
               brought
               out
               ,
               with
               the
               like
               paines
               ,
               and
               labour
               of
               thy
               mother
               .
               Thou
               cryest
               and
               bewaylest
               ,
               and
               yet
               to
               cry
               is
               most
               peculiar
               to
               a
               body
               newly
               borne
               ▪
            
             And
             thē
             Seneca
             thus
             further
             enlargeth
             himselfe
             .
             
               Quid
               ista
               sic
               diligis
               &c.
            
             
          
           
             
               Why
               dost
               thou
               so
               loue
               these
               terrene
               and
               earthly
               things
               ,
               as
               if
               they
               were
               thine
               owne
               ?
               Thou
               art
               couered
               &
               ouerwhelmed
               with
               these
               .
               The
               day
               will
               come
               ,
               which
               shall
               reueale
               or
               lay
               thee
               open
               ,
               &
               which
               shall
               free
               thee
               from
               the
               company
               of
               a
               filthy
               &
               smelling
               belly
               .
               The
               secrets
               and
               misteries
               of
               nature
               shal
               be
               once
               made
               euidēt
               vnto
               thee
               ,
               this
               darknes
               shal
               be
               dispelled
               ,
               and
               thou
               shalt
               be
               encompassed
            
             
             
               on
               each
               side
               with
               a
               shining
               light
               .
               Imagine
               ,
               how
               great
               that
               fulgour
               shal
               be
               ,
               when
               so
               many
               starres
               do
               mingle
               their
               lights
               together
               .
               No
               shadow
               shal
               hinder
               this
               brightnes
               .
               Euery
               part
               of
               heauen
               shall
               equally
               shine
               .
               The
               day
               and
               night
               are
               but
               alternations
               and
               enterchanges
               of
               the
               lowest
               part
               of
               the
               ayre
               .
               Then
               shall
               thou
               say
               ,
               that
               afore
               thou
               liuedst
               in
               darkenes
               ,
               I
               meane
               ,
               when
               thou
               shalt
               at
               once
               behold
               all
               the
               brightnes
               and
               splendour
               together
               ,
               which
               thou
               now
               darkly
               seest
               by
               the
               narrow
               helpe
               of
               thy
               eyes
               ;
               and
               yet
               dost
               admire
               it
               being
               so
               farre
               of
               from
               thee
               :
               what
               shall
               that
               diuine
               light
               seeme
               to
               thee
               ,
               whē
               thou
               shalt
               se
               it
               in
               its
               owne
               natiue
               place
               ?
               This
               cogitation
               admitteth
               no
               base
               ,
               vile
               ,
               or
               inhumane
               thing
               in
               the
               mind
               .
               But
               in
               lieu
               thereof
               it
               saith
               ,
               that
               the
               Gods
               are
               witnesses
               of
               all
               things
               ;
               it
               commandeth
               vs
               ,
               that
               we
               seeke
               to
               be
               approued
               &
               accepted
               by
               the
               Gods
               ;
               and
               teacheth
               vs
               ,
               that
               they
               prouide
               and
               prepare
               Eternity
               for
               vs.
            
             Thus
             farre
             Seneca
             of
             this
             point
             :
             in
             which
             discourse
             he
             hath
             deliuered
             many
             excellent
             things
             as
             concerning
             the
             Soule
             of
             man.
             First
             ,
             that
             the
             Soule
             is
             like
             vnto
             God
             ;
             since
             it
             extendeth
             it selfe
             to
             all
             places
             ,
             and
             to
             Eternity
             .
             Secondly
             ,
             that
             when
             it
             leaueth
             the
             body
             ,
             it
             is
             ranged
             amongst
             Gods
             &
             spirits
             .
             Thirdly
             ,
             that
             we
             heere
             stay
             vpon
             the
             earth
             ,
             as
             but
             in
             the
             way
             of
             our
             iourney
             ;
             heauen
             it selfe
             being
             our
             Country
             .
             And
             that
             al
             things
             in
             this
             world
             ,
             which
             are
             externall
             or
             independēt
             
             of
             the
             soule
             ,
             are
             to
             be
             reputed
             in
             that
             degree
             ,
             as
             burdens
             or
             prouisions
             are
             ,
             which
             serue
             only
             the
             more
             conueniently
             to
             finish
             our
             iourneys
             .
             Fourthly
             ,
             that
             as
             an
             Infant
             is
             prepared
             in
             nyne
             months
             for
             to
             liue
             in
             this
             world
             ;
             so
             ought
             we
             (
             during
             all
             the
             tyme
             we
             liue
             here
             )
             to
             learne
             to
             dispose
             our selues
             for
             the
             entertaining
             of
             the
             immortal
             life
             of
             the
             world
             to
             come
             .
             Fiftly
             ,
             that
             the
             last
             day
             of
             our
             mortall
             life
             is
             the
             beginning
             of
             Eternity
             .
             Sixtly
             ,
             that
             the
             Soule
             being
             departed
             from
             the
             body
             ,
             is
             then
             clearly
             to
             see
             the
             misteries
             of
             nature
             ,
             and
             a
             diuine
             light
             and
             splendour
             .
             Seauenthly
             and
             lastly
             ,
             that
             Eternity
             is
             euer
             to
             be
             set
             before
             eyes
             ;
             as
             that
             we
             may
             make
             our selues
             apt
             to
             enioy
             it
             ,
             &
             that
             we
             ought
             to
             lead
             our
             life
             in
             such
             sort
             as
             it
             may
             be
             approued
             of
             God
             ,
             who
             is
             the
             beholder
             of
             al
             things
             .
             The
             like
             matter
             hereto
             we
             may
             find
             in
             
               Plato
               ,
               Plotinus
               ,
               Cicero
               ,
               Epictetus
               ,
            
             and
             other
             heathen
             wryters
             .
             But
             now
             it
             next
             followeth
             in
             Methode
             ,
             that
             we
             produce
             such
             arguments
             (
             and
             after
             dissolue
             and
             answere
             them
             )
             as
             may
             seeme
             to
             impugne
             the
             former
             verity
             of
             the
             Soules
             Immortality
             .
          
        
         
           
           
             THE
             ARGVMENTS
             ,
             OBIECTED
             ▪
             against
             the
             Immortality
             of
             the
             Soule
             ;
             and
             their
             Solutions
             ,
             or
             Answeres
             .
             
               CAAP.
               XXIV
            
             .
          
           
             THE
             first
             may
             be
             this
             .
             That
             Soule
             ,
             
             all
             whose
             operation
             and
             function
             depends
             vpon
             a
             corporal
             Organ
             ,
             or
             instrument
             ,
             cannot
             consist
             separated
             from
             the
             body
             ;
             But
             the
             reasonable
             Soule
             of
             man
             is
             such
             :
             Therefore
             the
             reasonable
             soule
             cannot
             consist
             separated
             from
             the
             body
             .
             And
             thus
             is
             this
             first
             argument
             contracted
             .
             I
             answere
             ,
             and
             distinguish
             of
             the
             Maior
             ,
             or
             first
             Proposition
             .
          
           
             Two
             wayes
             then
             may
             the
             operation
             of
             the
             Soule
             depend
             of
             a
             corporall
             or
             bodily
             organ
             or
             instrument
             .
             First
             by
             it selfe
             &
             immediatly
             .
             Secondly
             accidentally
             and
             mediatly
             .
             Yf
             the
             operation
             and
             working
             of
             the
             Soule
             depend
             of
             the
             body
             in
             the
             first
             manner
             ,
             then
             is
             it
             euident
             ,
             that
             such
             an
             operation
             cannot
             be
             performed
             without
             the
             helpe
             and
             assistance
             of
             the
             body
             ;
             and
             consequently
             ,
             that
             ,
             that
             Soule
             (
             whose
             working
             dependeth
             after
             this
             sort
             )
             cannot
             exist
             separated
             from
             the
             body
             .
             And
             such
             is
             the
             soule
             of
             beasts
             .
             And
             so
             in
             this
             sense
             the
             Maior
             
             
               Proposition
               is
               true
            
             .
             But
             if
             the
             operation
             of
             the
             soule
             depend
             of
             a
             corporall
             instrument
             after
             the
             second
             māner
             ,
             then
             is
             the
             foresaid
             Proposition
             false
             .
             And
             the
             reason
             hereof
             is
             ,
             because
             what
             agreeth
             to
             another
             thing
             
               per
               accidens
            
             (
             as
             the
             phraze
             is
             )
             
               &
               per
               aliud
            
             ,
             that
             is
             accidentally
             ,
             casually
             ,
             and
             in
             regard
             only
             of
             a
             third
             thing
             ,
             may
             be
             taken
             away
             .
             Therefore
             ,
             seing
             the
             function
             of
             the
             vnderstanding
             (
             which
             is
             an
             essentiall
             faculty
             of
             the
             reasonable
             soule
             )
             doth
             not
             depend
             of
             the
             body
             ,
             by
             it selfe
             ,
             necessarily
             and
             immediatly
             ,
             but
             only
             accidentally
             &
             mediatly
             ;
             there
             is
             no
             hinderance
             ,
             but
             that
             it
             may
             be
             performed
             without
             the
             body
             .
             Now
             that
             the
             function
             or
             operation
             of
             the
             vnderstanding
             doth
             not
             depend
             of
             the
             body
             by
             it selfe
             and
             immediatly
             ,
             may
             be
             proued
             by
             many
             reasons
             .
             And
             first
             ,
             the
             function
             of
             the
             vnderstanding
             chiefly
             consisteth
             in
             iudging
             ;
             but
             to
             iudge
             of
             a
             thing
             the
             phantasy
             (
             which
             is
             a
             corporeall
             internall
             sense
             )
             or
             any
             Idea
             ,
             or
             image
             framed
             therein
             ,
             is
             not
             in
             any
             sort
             furthering
             or
             cōducing
             ,
             but
             rather
             an
             impedimēt
             therto
             ;
             as
             giuing
             an
             occasion
             oftentimes
             of
             erring
             .
             For
             the
             vnderstanding
             ought
             not
             to
             follow
             the
             imagination
             and
             conceit
             of
             the
             phantasy
             ,
             neither
             ought
             it
             in
             iudging
             to
             be
             guided
             thereby
             ;
             but
             rather
             it
             is
             to
             correct
             the
             phantasy
             ,
             that
             it selfe
             may
             by
             this
             meanes
             arryue
             
             vnto
             the
             truth
             .
             Now
             if
             the
             force
             of
             the
             vnderstanding
             be
             so
             great
             ,
             that
             it
             is
             able
             to
             correct
             the
             errours
             and
             mistakings
             of
             the
             phantasy
             ,
             and
             to
             attaine
             vnto
             the
             cleare
             truth
             of
             things
             (
             which
             transgresseth
             the
             nature
             or
             working
             of
             the
             phantasy
             )
             then
             may
             we
             frō
             hence
             conclude
             ,
             that
             the
             working
             of
             the
             vnderstanding
             doth
             not
             immediatly
             ,
             or
             in
             its
             owne
             nature
             depend
             of
             the
             phantasy
             .
             Secōdly
             ,
             the
             former
             point
             is
             further
             proued
             ,
             because
             we
             chiefly
             couet
             to
             know
             things
             spirituall
             ;
             of
             which
             things
             the
             phantasy
             is
             in
             no
             sort
             capable
             .
          
           
             Thirdly
             ,
             because
             the
             knowledge
             of
             truth
             is
             not
             reckoned
             among
             the
             goods
             of
             the
             body
             ,
             but
             of
             the
             mind
             only
             ;
             and
             therfore
             is
             to
             be
             desired
             for
             the
             perfection
             only
             of
             the
             mind
             .
             Fourthly
             ,
             because
             deuout
             and
             holy
             men
             are
             somtimes
             eleuated
             in
             an
             Extasis
             to
             that
             spirituall
             contemplation
             ,
             which
             cannot
             be
             expressed
             in
             words
             ;
             and
             consequently
             not
             to
             be
             represented
             by
             the
             imaginatiō
             or
             phantasy
             ;
             as
             may
             be
             gathered
             out
             of
             the
             Apostle
             in
             his
             second
             Epistle
             to
             the
             Corinthians
             c.
             12.
             
             But
             because
             I
             stryue
             to
             be
             short
             ,
             therefore
             ,
             I
             omit
             heere
             to
             iterate
             diuers
             things
             aboue
             set
             downe
             ,
             touching
             the
             force
             of
             vnderstanding
             and
             desiring
             .
          
           
             But
             some
             here
             may
             demaund
             :
             How
             thē
             cometh
             it
             to
             passe
             ,
             that
             we
             cannot
             vnderstand
             
             any
             thing
             ,
             except
             we
             forge
             a
             certaine
             image
             of
             it
             in
             the
             phantasy
             ?
             And
             frō
             whēce
             procedeth
             this
             necessity
             ?
             To
             which
             I
             answere
             ,
             that
             this
             procedeth
             from
             the
             present
             state
             of
             the
             soule
             ;
             to
             wit
             ,
             because
             the
             soule
             is
             the
             forme
             of
             the
             body
             ,
             actually
             informing
             and
             giuing
             life
             to
             it
             .
             For
             as
             during
             al
             that
             tyme
             ,
             that
             the
             soule
             remaineth
             in
             the
             body
             ,
             it
             (
             after
             a
             certaine
             manner
             )
             putteth
             vpon
             the
             state
             and
             nature
             of
             the
             body
             ,
             and
             becometh
             in
             a
             sort
             grosse
             and
             dull
             ,
             that
             thereby
             it
             may
             better
             accōmodatate
             it selfe
             to
             the
             body
             .
             So
             all
             things
             ,
             which
             then
             it
             conceaueth
             ,
             it
             conceaueth
             &
             apprehēdeth
             vnder
             a
             certaine
             corporal
             shew
             and
             forme
             .
             For
             it
             is
             an
             axiome
             in
             Philosophy
             ,
             
               that
               the
               manner
               of
               working
               followeth
               the
               manner
               of
               existence
               .
            
             But
             when
             the
             soule
             shal
             be
             separated
             from
             the
             body
             ,
             and
             shal
             be
             gathered
             (
             as
             it
             were
             )
             into
             it selfe
             and
             subsist
             by
             it selfe
             ;
             then
             shall
             it
             enioy
             another
             degree
             or
             kind
             of
             vnderstanding
             ;
             neither
             shall
             it
             haue
             any
             necessity
             of
             framing
             the
             Idea's
             &
             images
             of
             things
             in
             the
             phantasy
             ;
             no
             otherwise
             then
             the
             Intelligences
             haue
             ,
             which
             wee
             call
             Angels
             .
             To
             conclude
             ,
             as
             long
             as
             the
             Soule
             is
             in
             the
             body
             ,
             it
             cānot
             rightly
             exercise
             the
             vnderstanding
             and
             reason
             ,
             except
             it
             haue
             the
             externall
             senses
             loose
             ,
             and
             it
             liberty
             ;
             as
             is
             euident
             euen
             from
             those
             dreames
             ,
             which
             
             we
             haue
             in
             sleepe
             .
             Now
             the
             cause
             hereof
             is
             not
             ,
             that
             the
             function
             of
             the
             senses
             do
             aduantage
             the
             function
             of
             the
             vnderstanding
             ,
             or
             that
             this
             doth
             depend
             of
             that
             other
             ;
             but
             because
             the
             faculty
             of
             the
             vnderstanding
             ,
             is
             the
             supreme
             and
             most
             excellent
             faculty
             of
             the
             soule
             .
             Wherupon
             it
             riseth
             ,
             that
             for
             the
             perfect
             exercise
             of
             the
             vnderstanding
             ,
             it
             is
             requisite
             ,
             that
             the
             soule
             be
             altogether
             free
             &
             vnbounded
             ;
             that
             so
             it
             may
             bend
             &
             bestow
             all
             the
             force
             and
             power
             of
             its
             essence
             vpon
             such
             an
             operation
             .
             And
             of
             this
             point
             a
             signe
             is
             ,
             that
             when
             we
             vehemently
             apply
             our
             mind
             to
             vnderstand
             ,
             and
             apprehend
             any
             thing
             ,
             we
             scarcely
             obserue
             and
             note
             such
             things
             ,
             as
             do
             occurre
             our
             sense
             ;
             the
             force
             of
             the
             soule
             busiyng
             it selfe
             in
             its
             most
             supreme
             and
             most
             noble
             action
             of
             all
             .
             Ad
             hereto
             ,
             that
             there
             is
             such
             a
             connexiō
             ,
             association
             ,
             and
             sympathy
             of
             the
             powers
             of
             the
             soule
             in
             the
             body
             ,
             as
             that
             the
             soule
             cannot
             exercise
             the
             highest
             &
             most
             worthy
             of
             thē
             ,
             if
             at
             the
             same
             present
             it
             doth
             alienate
             and
             estrange
             it selfe
             from
             the
             lowest
             .
             Here
             I
             meane
             of
             the
             reciprocall
             affinity
             of
             these
             powers
             only
             ,
             which
             belong
             to
             knowledge
             .
          
           
             The
             second
             argument
             .
             Yf
             the
             soule
             ,
             after
             ,
             
             it
             is
             disuested
             of
             the
             body
             ,
             be
             immortall
             ,
             then
             shall
             it
             eyther
             continually
             remayne
             separated
             
             from
             the
             body
             ,
             or
             els
             sometime
             be
             restored
             to
             it
             .
             But
             it
             seemeth
             ,
             that
             neither
             of
             these
             can
             be
             warranted
             with
             reason
             .
             Not
             the
             first
             ,
             because
             it
             so
             should
             continue
             in
             a
             state
             ,
             which
             is
             violent
             and
             aduerse
             to
             nature
             ;
             for
             seing
             the
             soule
             of
             man
             is
             the
             lowest
             &
             meanest
             of
             all
             spirituall
             substances
             ;
             it
             requyreth
             to
             be
             in
             the
             body
             ,
             as
             the
             forme
             of
             it
             ;
             &
             therefore
             it
             hath
             a
             naturall
             propension
             to
             be
             vnited
             with
             the
             body
             ;
             therefore
             to
             be
             separated
             from
             the
             body
             ,
             and
             to
             exist
             and
             continue
             separatly
             ,
             is
             cōtrary
             to
             its
             naturall
             inclination
             ,
             and
             in
             some
             sort
             violent
             .
             But
             
               Violence
               &
               perpetuity
               are
               incompatible
            
             .
             Not
             the
             later
             (
             I
             meane
             that
             sometime
             after
             its
             separatiō
             the
             soule
             is
             to
             be
             restored
             and
             reunited
             with
             the
             body
             )
             because
             from
             hence
             it
             would
             follow
             ,
             that
             the
             resurrection
             of
             the
             body
             should
             be
             naturall
             ,
             and
             due
             to
             the
             naturall
             course
             of
             things
             ,
             which
             point
             is
             not
             to
             be
             granted
             ;
             both
             because
             it
             is
             a
             high
             mistery
             of
             Christian
             fayth
             ,
             as
             also
             in
             that
             all
             ancient
             Heathen
             Philosophers
             were
             vtterly
             ignorant
             of
             this
             doctrine
             of
             the
             resurrection
             of
             bodyes
             .
          
           
             I
             answere
             :
             first
             that
             Origen
             and
             the
             Platonicks
             vtterly
             denyed
             the
             reasonable
             soule
             to
             be
             the
             forme
             of
             the
             body
             ,
             who
             placed
             the
             same
             in
             the
             body
             ,
             not
             as
             a
             forme
             in
             its
             naturall
             subiect
             for
             the
             commodity
             ,
             and
             benefit
             of
             the
             subiect
             ;
             but
             as
             one
             ,
             that
             is
             guilty
             ,
             
             and
             detained
             in
             prison
             for
             a
             reuenge
             of
             its
             former
             errours
             .
             Whereupon
             they
             taught
             ,
             that
             one
             substance
             (
             to
             wit
             Man
             )
             was
             not
             properly
             compounded
             of
             the
             soule
             and
             the
             body
             ;
             but
             they
             auerred
             ,
             that
             only
             the
             soule
             was
             man
             ,
             and
             the
             body
             the
             prison
             ;
             &
             therfore
             they
             said
             ,
             that
             euery
             body
             was
             to
             be
             auoyded
             .
             But
             for
             confutation
             of
             this
             errou●
             it
             is
             manifest
             ,
             that
             it
             is
             repugnant
             to
             reason
             .
             For
             if
             the
             soule
             be
             with-houlde
             in
             the
             body
             as
             in
             a
             prison
             ,
             why
             then
             doth
             it
             so
             much
             feare
             and
             auoid
             death
             ?
             Or
             why
             is
             it
             so
             grieuous
             to
             the
             soule
             to
             be
             disioyned
             and
             separated
             from
             the
             body
             ?
             Why
             is
             it
             not
             painful
             to
             the
             soule
             to
             stay
             in
             a
             body
             so
             stored
             with
             filth
             and
             impurity
             ?
             As
             we
             see
             it
             is
             most
             displeasing
             to
             a
             man
             of
             worth
             ,
             &
             accustomed
             to
             places
             of
             note
             and
             regard
             ,
             to
             be
             kept
             in
             a
             sordid
             and
             obscure
             dungeon
             .
             Why
             doth
             it
             so
             much
             affect
             the
             commodities
             and
             pleasures
             of
             the
             body
             ,
             and
             is
             so
             greatly
             delighted
             therewith
             ?
             Why
             at
             the
             hurt
             and
             losse
             of
             the
             body
             ,
             is
             it
             so
             infinitly
             afflicted
             and
             molested
             ,
             since
             otherwise
             it
             hath
             iust
             reasō
             to
             reioyce
             at
             these
             corporal
             endomages
             ,
             no
             otherwise
             ,
             then
             captiues
             and
             imprisoned
             persons
             ,
             who
             are
             glad
             to
             see
             their
             chaines
             fall
             asunder
             ,
             &
             their
             prison
             laid
             leuell
             with
             the
             ground
             ?
             Therefore
             seing
             the
             reasonabie
             soule
             is
             no
             lesse
             sēsible
             of
             ioy
             or
             griefe
             ,
             
             touching
             the
             pleasures
             or
             aduersities
             of
             the
             body
             ,
             then
             the
             soules
             of
             beasts
             are
             ;
             it
             is
             euident
             ,
             that
             the
             reasonable
             soule
             is
             the
             naturall
             forme
             of
             mans
             body
             ,
             and
             that
             it
             doth
             affect
             and
             couet
             to
             be
             vnited
             with
             it
             .
             Yet
             because
             it
             is
             not
             so
             immersed
             in
             the
             body
             as
             that
             it
             ought
             to
             be
             extinguished
             with
             it
             ,
             but
             is
             able
             (
             through
             the
             benefit
             of
             its
             owne
             sub●ilty
             and
             spirituall
             substance
             )
             to
             subsist
             by
             it selfe
             ;
             Hence
             then
             it
             riseth
             ,
             that
             it
             predominateth
             ouer
             the
             affections
             of
             the
             body
             ,
             contemning
             them
             at
             its
             pleasure
             ;
             so
             as
             it
             yealdeth
             (
             if
             it selfe
             will
             )
             neither
             to
             pleasure
             ,
             nor
             griefe
             ,
             nor
             death
             it selfe
             ;
             which
             priuiledge
             is
             not
             found
             in
             irrationable
             creatures
             .
          
           
             This
             opinion
             then
             being
             reiected
             ,
             we
             affirme
             that
             the
             soule
             is
             not
             to
             continue
             separated
             ,
             but
             sometimes
             to
             be
             ●eunited
             to
             the
             body
             ;
             because
             it
             was
             not
             first
             ordained
             to
             be
             an
             entyre
             and
             complete
             substance
             (
             as
             an
             Angell
             is
             )
             but
             to
             be
             only
             a
             part
             of
             a
             substance
             ,
             to
             wit
             the
             forme
             ,
             and
             consequently
             an
             imperfect
             and
             incomplete
             substance
             .
             Whereupon
             it
             is
             needfull
             ,
             that
             we
             admit
             the
             resurrection
             of
             bodies
             .
             And
             yet
             we
             cannot
             tearme
             this
             to
             be
             naturall
             ,
             for
             although
             the
             forming
             of
             the
             body
             ,
             and
             the
             vnion
             of
             the
             soule
             with
             the
             body
             be
             a
             naturall
             thing
             ,
             and
             due
             to
             the
             naturall
             state
             &
             
             perfection
             of
             the
             soule
             ;
             yet
             this
             cannot
             be
             accomplished
             by
             naturall
             causes
             ,
             but
             only
             by
             diuine
             power
             ;
             and
             therefore
             it
             is
             to
             be
             called
             supernaturalis
             ;
             euen
             as
             giuing
             sight
             to
             the
             blynd
             is
             so
             reputed
             ,
             or
             restoring
             of
             decayed
             and
             feeble
             parts
             of
             the
             body
             ,
             and
             the
             curing
             of
             incurable
             diseases
             .
          
           
             Neither
             ought
             it
             to
             seeme
             strange
             ,
             that
             the
             soule
             of
             man
             cannot
             obtaine
             for
             euer
             its
             naturall
             perfection
             ,
             without
             the
             power
             of
             God
             ,
             and
             his
             extraordinary
             assistance
             ;
             the
             reason
             here
             of
             being
             in
             that
             it
             is
             capable
             of
             a
             double
             ,
             &
             (
             as
             it
             were
             )
             of
             a
             contrary
             nature
             ;
             to
             wit
             spirituall
             and
             corporall
             ,
             mortall
             and
             immortall
             .
             Therefore
             the
             Soule
             requireth
             the
             body
             (
             once
             lost
             )
             to
             be
             restored
             to
             it
             ;
             but
             to
             be
             restored
             so
             firmely
             &
             strongly
             ,
             as
             that
             it
             is
             neuer
             more
             to
             be
             lost
             ,
             is
             supernaturall
             ,
             since
             otherwise
             there
             ought
             to
             be
             infinite
             tymes
             a
             resurrection
             of
             bodyes
             .
          
           
             The
             Philosophers
             were
             ignorant
             of
             this
             resurrection
             ,
             either
             because
             they
             thought
             the
             soule
             not
             to
             be
             the
             naturall
             forme
             of
             the
             body
             ,
             but
             a
             complete
             substance
             ,
             or
             els
             ,
             in
             that
             they
             thought
             it
             lesse
             inconuenyent
             to
             teach
             ,
             that
             the
             soule
             remained
             after
             death
             perpetually
             separated
             ,
             then
             to
             introduce
             &
             bring
             in
             (
             as
             a
             new
             doctrine
             )
             the
             resurrectiō
             of
             the
             body
             .
             For
             though
             it
             be
             naturall
             to
             the
             soule
             to
             be
             in
             the
             body
             ,
             yet
             in
             that
             respect
             ,
             
             only
             ,
             as
             it
             is
             separated
             from
             it
             ,
             it
             feeleth
             no
             griefe
             ,
             but
             rather
             it
             is
             freed
             therby
             from
             all
             the
             inconueniences
             and
             discōmodities
             of
             this
             life
             ,
             &
             obtaineth
             a
             more
             high
             and
             more
             worthy
             degree
             ,
             and
             becomes
             more
             neere
             to
             diuine
             &
             celestial
             substances
             .
             Wherefore
             I
             do
             not
             thinke
             ,
             that
             the
             soule
             (
             being
             separated
             )
             doth
             of
             it selfe
             much
             couet
             to
             be
             reunited
             with
             the
             body
             ;
             though
             by
             the
             force
             and
             weight
             of
             nature
             ,
             it
             hath
             a
             propension
             therto
             ;
             And
             the
             reason
             her
             of
             is
             ,
             because
             those
             goods
             and
             priuiledges
             it
             possesseth
             ,
             as
             it
             is
             separated
             ,
             are
             more
             to
             be
             esteemed
             ,
             then
             those
             are
             ,
             which
             it
             enioyeth
             in
             the
             body
             .
          
           
             Neither
             is
             it
             true
             ,
             that
             this
             separation
             is
             violent
             to
             the
             soule
             ;
             for
             although
             the
             want
             of
             this
             vnion
             be
             in
             some
             sort
             violent
             to
             it
             ,
             to
             wit
             by
             way
             of
             negation
             ;
             as
             it
             is
             a
             priuation
             of
             that
             ,
             to
             which
             the
             very
             essence
             of
             the
             soule
             doth
             efficaciously
             propend
             and
             inclyne
             ,
             yet
             that
             liberty
             ,
             which
             it
             then
             enioyeth
             ,
             and
             that
             vigour
             of
             the
             Soule
             &
             māner
             of
             vnderstanding
             is
             not
             in
             any
             sort
             violent
             ,
             but
             most
             agreable
             to
             its
             nature
             ,
             as
             it
             is
             in
             state
             of
             separation
             .
          
           
             The
             third
             Argument
             .
             The
             structure
             of
             
             the
             body
             may
             seeme
             to
             intimate
             &
             imply
             the
             mortality
             of
             the
             soule
             ;
             for
             it
             is
             almost
             wholy
             framed
             for
             the
             temporal
             vses
             of
             this
             
             mortall
             life
             ;
             to
             wit
             that
             the
             body
             may
             be
             maintained
             and
             preserued
             ,
             and
             nature
             propagated
             and
             continued
             .
          
           
             Thus
             the
             teeth
             and
             stomacke
             are
             ordained
             to
             chew
             and
             concoct
             meate
             ;
             the
             intestines
             and
             bowels
             to
             auoyd
             the
             superfluous
             and
             excrementall
             matter
             ;
             the
             liuer
             to
             confect
             bloud
             ;
             the
             gall
             to
             receaue
             the
             sharper
             &
             more
             bitter
             parts
             of
             the
             nutriment
             ;
             the
             splen
             or
             milt
             to
             containe
             the
             more
             grosse
             bloud
             ;
             the
             reynes
             to
             part
             and
             diuyde
             the
             serasus
             ,
             &
             wheish
             matter
             of
             the
             nourishment
             from
             the
             bloud
             ;
             the
             bladder
             to
             receaue
             and
             send
             out
             this
             wheish
             matter
             ;
             the
             instruments
             of
             the
             sexe
             to
             procreatiō
             .
             But
             after
             this
             life
             ,
             there
             shal
             be
             no
             need
             either
             of
             the
             vse
             of
             meates
             or
             of
             procreation
             :
             therfore
             there
             ought
             not
             to
             be
             these
             members
             ,
             which
             are
             ordayned
             to
             those
             ends
             ;
             and
             consequently
             there
             ought
             not
             to
             be
             the
             soule
             ,
             which
             requireth
             such
             members
             ,
             and
             a
             body
             so
             framed
             and
             compacted
             .
             For
             those
             members
             are
             to
             be
             accounted
             in
             vayne
             &
             superfluous
             ,
             of
             which
             there
             neuer
             shal
             be
             any
             vse
             .
          
           
             I
             answere
             ;
             This
             argument
             directly
             &
             immediatly
             oppugneth
             the
             resurrection
             ,
             &
             secundarily
             and
             by
             way
             of
             cōsequence
             ,
             the
             immortality
             of
             the
             soule
             .
             For
             the
             composition
             and
             structure
             of
             mans
             body
             prooueth
             ,
             that
             in
             it selfe
             ,
             and
             by
             its
             owne
             nature
             ,
             it
             is
             
             mortall
             ;
             but
             it
             doth
             not
             prooue
             the
             soule
             to
             be
             in
             like
             sort
             mortall
             .
             But
             although
             the
             body
             be
             disolued
             and
             do
             perish
             ,
             yet
             it
             is
             a
             facill
             &
             easy
             matter
             for
             God
             to
             frame
             it
             againe
             in
             its
             due
             tyme
             ,
             &
             to
             reinfuse
             the
             soule
             into
             it
             ,
             and
             so
             to
             cause
             ,
             that
             the
             body
             shall
             neuer
             after
             be
             dissolued
             :
             for
             as
             Plato
             in
             his
             Timaeo
             ,
             teacheth
             ;
             
               Quod
               natura
               sua
               solubile
               est
               &c.
               
               VVhat
               in
               its
               owne
               nature
               stands
               subiect
               to
               dissolution
               ,
               and
               obnoxious
               vnto
               death
               ,
               the
               same
               by
               the
               commandement
               and
               will
               of
               God
               may
               be
               made
               immortall
               ,
               so
               as
               it
               shall
               neuer
               dye
               .
            
             Certainly
             those
             functions
             of
             the
             members
             ,
             which
             belong
             to
             nourishment
             of
             the
             body
             ,
             and
             to
             generation
             shall
             cease
             ,
             notwithstanding
             it
             followeth
             not
             ,
             that
             those
             members
             shal
             be
             superfluous
             ;
             because
             they
             shall
             serue
             to
             the
             naturall
             constitution
             of
             the
             body
             ,
             as
             parts
             necessary
             to
             its
             perfection
             and
             beauty
             :
             for
             this
             is
             their
             chiefe
             and
             principall
             vse
             ,
             to
             wit
             ,
             to
             conduce
             to
             the
             making
             of
             a
             perfect
             and
             complete
             body
             ,
             and
             such
             ,
             as
             is
             fitting
             to
             the
             condition
             &
             state
             of
             the
             soule
             .
          
           
             Now
             these
             functions
             are
             only
             a
             secondary
             end
             ,
             because
             they
             are
             ordained
             only
             for
             the
             tyme
             ,
             and
             serue
             only
             to
             repayre
             the
             ruines
             of
             mortall
             body
             ,
             the
             naturall
             heat
             feeding
             vpon
             ,
             and
             consuming
             the
             substance
             of
             the
             flesh
             :
             whereupon
             it
             followeth
             ,
             that
             as
             the
             augmentation
             or
             increase
             of
             the
             bodyes
             
             greatnesse
             ceaseth
             ,
             when
             it
             once
             hath
             attained
             its
             iust
             stature
             ;
             Euen
             so
             shall
             nutrition
             or
             nourishment
             of
             the
             body
             cease
             ,
             and
             the
             functions
             belonging
             thereto
             ,
             when
             the
             body
             by
             a
             diuine
             hand
             and
             power
             shall
             become
             immortall
             .
             For
             seeing
             these
             functions
             are
             o●
             the
             lowest
             degree
             ,
             as
             agreeing
             to
             the
             soule
             according
             to
             its
             meanest
             faculty
             and
             parte
             ,
             wherein
             it
             participateth
             with
             plants
             ,
             and
             is
             heerein
             attended
             with
             much
             drosse
             ,
             filth
             ,
             &
             rottennes
             ,
             it
             was
             not
             conuenient
             ,
             that
             they
             should
             be
             perpetuall
             ,
             but
             that
             in
             due
             tyme
             they
             should
             be
             taken
             away
             ,
             God
             reducing
             the
             body
             into
             a
             better
             forme
             ;
             Notwithstanding
             the
             function
             of
             the
             senses
             ,
             because
             they
             are
             made
             after
             a
             spirituall
             manner
             without
             corruption
             ,
             they
             shal
             be
             perpetuall
             :
             In
             like
             sort
             the
             function
             of
             the
             voyce
             and
             speach
             shal
             be
             perpetuall
             ,
             to
             the
             which
             those
             members
             shall
             after
             their
             manner
             either
             neerely
             or
             remotely
             be
             seruiceable
             ;
             and
             therefore
             in
             this
             respect
             also
             they
             shall
             not
             be
             in
             vaine
             &
             superfluous
             .
          
           
             The
             fourth
             argument
             may
             be
             taken
             frō
             those
             words
             ,
             which
             Pliny
             in
             his
             seauenth
             
             booke
             of
             his
             history
             ,
             c.
             55.
             setteth
             downe
             ,
             though
             they
             be
             of
             small
             force
             and
             validity
             .
             First
             then
             he
             to
             this
             purpose
             saith
             ,
             
               Omnibus
               a
               suprema
               die
               &c.
               
               The
               same
               happeneth
               to
               all
               things
               after
               th●ir
               last
               day
               ,
               which
               was
               at
               their
               beginning
               .
            
             
             
               Neither
               after
               death
               is
               there
               more
               sense
               to
               the
               body
               or
               soule
               ,
               then
               there
               was
               before
               its
               birth
               .
            
             I
             answere
             and
             say
             ,
             that
             that
             is
             heere
             assumed
             ,
             which
             is
             first
             to
             be
             prooued
             ,
             and
             therefore
             it
             is
             denyed
             with
             the
             same
             facility
             ,
             wherwith
             it
             was
             affirmed
             .
             And
             that
             this
             saying
             of
             his
             is
             false
             ,
             it
             is
             prooued
             from
             the
             whole
             schoole
             of
             the
             Platonicks
             ,
             and
             the
             Pithagoreans
             .
             For
             there
             is
             no
             necessity
             ,
             why
             that
             ,
             which
             once
             begun
             ,
             should
             sometimes
             cease
             ,
             especialle
             if
             it
             be
             a
             simple
             and
             vncompounded
             substance
             ,
             as
             the
             soule
             and
             euery
             spirituall
             nature
             is
             .
             But
             indeed
             it
             is
             otherwise
             of
             corporall
             things
             consisting
             of
             the
             Elements
             ,
             of
             whome
             only
             that
             sentence
             is
             verifyed
             ;
             
               Omne
               genitum
               potest
               corrumpi
               :
               Euery
               thing
               that
               is
               made
               ,
               may
               be
               corrupted
               .
            
             Certainly
             
               materia
               prima
            
             (
             because
             it
             is
             simple
             and
             vncompounded
             )
             though
             it
             had
             a
             beginning
             ,
             yet
             can
             it
             not
             be
             corrupted
             .
             The
             same
             also
             (
             according
             to
             the
             doctrine
             of
             the
             Platonicks
             )
             is
             to
             be
             said
             of
             the
             celestiall
             Orbs.
             Therefore
             although
             there
             was
             no
             sense
             of
             the
             soule
             before
             its
             creatiō
             ,
             yet
             followeth
             it
             not
             ,
             that
             therefore
             after
             death
             it
             shall
             haue
             no
             sense
             .
             And
             the
             reason
             hereof
             is
             ,
             because
             though
             the
             birth
             (
             as
             it
             were
             )
             of
             the
             soule
             be
             ioined
             with
             the
             birth
             of
             the
             body
             ,
             and
             thereupon
             the
             soule
             did
             exist
             before
             the
             birth
             of
             the
             body
             ;
             notwithstanding
             the
             destruction
             of
             the
             soule
             doth
             not
             follow
             the
             
             destruction
             of
             the
             body
             ,
             for
             death
             is
             not
             a
             destruction
             or
             extinguishmēt
             of
             them
             both
             ,
             but
             only
             a
             separation
             of
             the
             body
             from
             the
             soule
             .
          
           
             In
             the
             next
             place
             Pliny
             demandeth
             ,
             
               Cur
               corpus
               &c.
               why
               the
               body
               followeth
               and
               coueteth
               the
               soule
               ?
            
             I
             answere
             ,
             that
             no
             body
             followeth
             the
             soule
             departing
             from
             hence
             ,
             because
             the
             soule
             (
             as
             being
             a
             naked
             and
             simple
             substance
             )
             can
             consist
             without
             the
             body
             .
             Then
             saith
             he
             ,
             
               Vbi
               cogitatio
               illi
               ?
               From
               whence
               hath
               the
               soule
               separated
               its
               cogitation
               or
               discourse
               ?
            
             The
             soule
             being
             in
             state
             of
             separation
             ,
             hath
             no
             need
             of
             a
             braine
             or
             a
             body
             ,
             that
             it
             may
             thinke
             ,
             imagine
             ,
             and
             discourse
             ,
             (
             euen
             as
             we
             grant
             that
             God
             &
             spirituall
             substances
             haue
             not
             those
             Organs
             )
             because
             the
             force
             of
             vnderstanding
             ,
             by
             how
             much
             it
             is
             more
             remote
             &
             distant
             from
             the
             body
             ,
             by
             so
             much
             it
             is
             more
             excellent
             .
             Next
             asketh
             Pliny
             ;
             
               Quomodo
               visus
               &
               auditus
               ?
               From
               whence
               hath
               the
               soule
               separated
               seeing
               and
               hearing
               ?
            
             Whereto
             it
             is
             replyed
             ,
             that
             the
             soule
             needeth
             not
             the
             function
             and
             operation
             of
             the
             outward
             senses
             seing
             ,
             that
             it
             perceaueth
             all
             things
             in
             its
             mynd
             .
             For
             the
             the
             mynd
             then
             doth
             not
             only
             serue
             to
             cogitate
             ,
             or
             thinke
             ,
             or
             to
             know
             things
             abstractiuely
             ;
             but
             also
             to
             behold
             and
             apprehend
             all
             things
             ,
             which
             in
             this
             life
             we
             apprehend
             with
             our
             externall
             senses
             ;
             euen
             as
             Pliny
             
             himselfe
             speaketh
             of
             God
             ;
             
               Quisquis
               est
               Deus
               &c.
               
               VVhosoeuer
               God
               is
               ,
               he
               is
               all
               sense
               ,
               all
               sight
               ,
               all
               hearing
               ,
               all
               soule
               ,
               all
               vnderstanding
               ,
               all
               himselfe
               .
            
          
           
             In
             like
             sort
             we
             say
             of
             the
             soule
             being
             separated
             ,
             that
             it
             is
             all
             sense
             ,
             all
             sight
             ,
             all
             hearing
             ,
             all
             vnderstanding
             ,
             all
             vigour
             and
             life
             .
             Againe
             he
             questioneth
             ;
             
               Quid
               agit
               ?
               qui
               vsus
               eius
               ?
               What
               doth
               the
               soule
               separated
               ?
               Or
               what
               vse
               is
               there
               of
               it
               ?
            
             Of
             whom
             by
             retortiō
             I
             demand
             ,
             
               what
               do
               other
               spirits
               and
               incorporeall
               substances
               ?
            
             As
             if
             it
             were
             nothing
             to
             contemplate
             ,
             praise
             ,
             and
             loue
             God
             ,
             and
             to
             enioy
             the
             fellowship
             of
             celestiall
             spirits
             .
             Certainly
             the
             cecity
             and
             blindnesse
             of
             this
             man
             is
             wonderfull
             ,
             who
             may
             be
             thought
             not
             to
             haue
             acknowledged
             the
             being
             of
             any
             spirits
             .
             Therefore
             how
             much
             more
             wisely
             &
             deliberatly
             did
             the
             Platonicks
             ,
             and
             the
             Peripateticks
             teach
             ,
             who
             placed
             mās
             chiefe
             felicity
             in
             contēplating
             of
             the
             first
             beginning
             and
             cause
             of
             all
             things
             ?
             Pliny
             proceedeth
             yet
             further
             :
             
               Quid
               sine
               sensibus
               bonum
               ?
               VVhat
               can
               be
               good
               ,
               which
               is
               not
               to
               be
               apprehended
               by
               the
               senses
               ?
            
             I
             say
             to
             acknowledge
             no
             good
             of
             the
             soule
             without
             the
             senses
             is
             incident
             to
             swyne
             and
             beasts
             ,
             not
             to
             Philosophers
             :
             next
             ,
             
               Quae
               deinde
               sedes
               ?
               VVhat
               seate
               or
               mansion
               for
               the
               soules
               seperated
               ?
            
             The
             answere
             is
             expedite
             and
             ready
             ;
             to
             wit
             the
             mansion
             for
             the
             
             pious
             and
             vertuous
             soules
             in
             heauen
             ,
             for
             the
             wicked
             Hell.
             And
             this
             opinion
             all
             Antiquity
             euer
             did
             hold
             .
             Next
             he
             asketh
             :
             
               Quanta
               multitud●
               &c.
               how
               great
               a
               multitude
               is
               there
               of
               soules
               ,
               as
               of
               shadowes
               for
               so
               many
               ages
               ?
            
             To
             which
             is
             to
             be
             answered
             ,
             that
             the
             multitude
             of
             soules
             is
             as
             great
             ,
             as
             there
             is
             number
             of
             men
             ,
             which
             haue
             liued
             from
             the
             beginning
             of
             the
             world
             vnto
             this
             day
             .
             For
             seeing
             the
             world
             tooke
             a
             beginning
             ,
             the
             number
             of
             the
             soules
             is
             not
             infinite
             ,
             but
             it
             is
             comprehended
             within
             a
             certaine
             number
             ,
             and
             that
             not
             exceedingly
             great
             :
             for
             it
             were
             not
             very
             difficult
             to
             shew
             ,
             that
             this
             number
             exceedeth
             not
             two
             or
             three
             Myriades
             of
             millions
             .
             Now
             the
             soules
             are
             ignorantly
             called
             by
             Pliny
             
               Vmbrae
               ,
               Shadowes
            
             ,
             seing
             that
             they
             are
             like
             vnto
             light
             ,
             and
             the
             body
             is
             to
             be
             resembled
             rather
             to
             a
             shadow
             ,
             as
             the
             Platonicks
             were
             accustomed
             to
             say
             .
             After
             this
             Pliny
             thus
             expostulateth
             :
             
               Quae
               dementia
               &c.
               
               VVhat
               folly
               is
               it
               to
               maintaine
               ,
               that
               life
               is
               iterated
               ,
               and
               begun
               againe
               by
               meanes
               of
               death
               ?
            
             But
             herein
             (
             as
             in
             all
             the
             rest
             )
             he
             is
             deceaued
             ;
             for
             the
             life
             of
             the
             soule
             is
             not
             iterated
             after
             the
             death
             of
             the
             body
             ;
             but
             the
             body
             dying
             ,
             it
             continueth
             and
             perseuereth
             .
             After
             he
             further
             enquireth
             :
             
               Quae
               genitis
               quies
               &c.
               
               VVhat
               rest
               can
               euer
               be
               ,
               if
               the
               sense
               &
               vigour
               of
               the
               soule
               remaineth
               aloofe
               of
               in
               so
               high
               a
               place
               ?
            
             To
             which
             
             is
             to
             be
             answered
             that
             not
             only
             rest
             ,
             quyet
             and
             fredome
             from
             the
             troubles
             and
             miseries
             of
             this
             life
             belongeth
             to
             the
             soules
             separated
             ,
             but
             also
             wonderfull
             pleasures
             and
             ioy
             ,
             if
             they
             haue
             here
             liued
             well
             ;
             but
             misery
             ,
             if
             they
             haue
             spent
             their
             tyme
             in
             wickednes
             without
             finall
             repentance
             .
             And
             this
             the
             Platonicks
             also
             acknowledge
             .
             In
             the
             next
             place
             he
             thus
             further
             discourseth
             ,
             saying
             ,
             that
             ,
             
               the
               feare
               of
               what
               is
               to
               succeed
               after
               this
               life
               ,
               doth
               lessen
               the
               pleasures
               of
               this
               life
               .
            
             Thus
             we
             heere
             see
             ,
             that
             this
             is
             the
             chiefe
             reason
             ,
             why
             wicked
             men
             are
             loth
             to
             belieue
             the
             immortality
             of
             the
             soule
             ,
             to
             wit
             ,
             because
             this
             their
             beliefe
             confoundeth
             all
             their
             pleasures
             ,
             &
             woundeth
             their
             mynds
             with
             a
             continuall
             feare
             of
             what
             is
             after
             to
             come
             .
             For
             being
             conscious
             and
             guilty
             to
             themselues
             of
             their
             owne
             impiety
             ,
             and
             of
             what
             they
             iustly
             do
             deserne
             ,
             therefore
             they
             wish
             that
             their
             soule
             might
             dy
             with
             their
             body
             ,
             since
             they
             cannot
             expect
             with
             reasō
             a
             greater
             benefit
             .
             For
             so
             they
             should
             be
             free
             from
             misery
             and
             torments
             ,
             which
             hang
             ouer
             their
             heads
             .
             And
             because
             they
             earnestly
             desire
             this
             ,
             they
             are
             easily
             induced
             to
             belieue
             it
             to
             come
             to
             passe
             .
             Now
             the
             extinguishing
             of
             the
             soule
             is
             not
             the
             chiefe
             good
             of
             nature
             ,
             (
             as
             Pliny
             thinketh
             )
             but
             the
             chiefe
             euill
             rather
             of
             nature
             ,
             since
             euery
             thing
             
             chieffly
             auoydeth
             its
             owne
             destruction
             ,
             as
             losing
             al
             it
             goodnes
             in
             Nature
             thereby
             .
             For
             how
             can
             that
             be
             accounted
             the
             chiefe
             good
             of
             nature
             ,
             by
             the
             which
             all
             iustice
             is
             ouerthrowne
             ,
             all
             reward
             and
             remuneration
             is
             taken
             away
             from
             vertue
             ,
             and
             all
             chastisement
             from
             vyce
             ?
             For
             though
             it
             were
             for
             the
             good
             of
             the
             wicked
             ,
             that
             the
             soule
             were
             mortall
             ,
             yet
             it
             were
             most
             iniurious
             to
             the
             vertuous
             ,
             and
             hurtfull
             to
             the
             publick
             good
             of
             the
             vniuerse
             ,
             no
             otherwise
             then
             it
             would
             be
             inconuenient
             to
             the
             good
             of
             a
             temporal
             commonwealth
             ,
             if
             no
             rewards
             should
             be
             propounded
             for
             vertue
             ,
             nor
             reuenge
             for
             exorbitancy
             and
             transgression
             of
             the
             lawes
             .
             Certainly
             the
             cogitation
             of
             death
             ,
             &
             the
             soules
             immortality
             increaseth
             the
             anxiety
             and
             griefe
             of
             the
             wicked
             ;
             since
             they
             do
             not
             only
             complaine
             for
             the
             death
             of
             the
             body
             (
             which
             depriueth
             them
             of
             all
             pleasure
             of
             this
             life
             )
             but
             also
             (
             and
             this
             with
             far
             greater
             vehemency
             )
             for
             the
             punishments
             ,
             which
             after
             the
             death
             of
             the
             body
             ,
             they
             are
             perswaded
             (
             through
             a
             secret
             feeling
             of
             nature
             )
             their
             soules
             are
             to
             suffer
             .
             But
             now
             on
             the
             contrary
             part
             ,
             the
             former
             cogitation
             doth
             increase
             the
             ioy
             and
             comfort
             of
             the
             vertuous
             ;
             seing
             they
             not
             only
             reioyce
             at
             the
             death
             of
             the
             body
             (
             by
             meanes
             whereof
             they
             are
             discharged
             of
             al
             the
             afflictiōs
             of
             the
             world
             )
             
             but
             also
             (
             and
             this
             in
             far
             greater
             measure
             )
             at
             the
             certaine
             expectation
             of
             that
             felicity
             and
             happines
             ,
             wherwith
             after
             their
             death
             they
             shal
             be
             replenished
             .
          
           
             Now
             from
             all
             this
             heretofore
             deliuered
             &
             set
             downe
             it
             is
             euident
             ,
             that
             the
             obiections
             and
             reasons
             of
             Pliny
             are
             most
             weake
             &
             friuolous
             ;
             as
             proceding
             rather
             from
             an
             inueterated
             hate
             and
             auersion
             of
             the
             contrary
             doctrine
             ,
             then
             from
             any
             force
             and
             ground
             of
             reason
             .
          
           
             But
             here
             one
             perhaps
             may
             reply
             &
             say
             ;
             Be
             it
             so
             ,
             that
             the
             soule
             is
             immortall
             ,
             notwithstāding
             it
             may
             so
             be
             ,
             that
             after
             this
             life
             it
             shall
             suffer
             no
             euill
             ,
             but
             enioy
             great
             liberty
             ,
             busiyng
             it selfe
             in
             the
             contemplatiō
             of
             things
             .
             Or
             if
             it
             shall
             suffer
             any
             punishmēt
             ,
             yet
             this
             sufferance
             shall
             not
             be
             perpetuall
             ,
             but
             longer
             or
             shorter
             ,
             according
             to
             the
             proportion
             &
             nature
             of
             its
             offences
             committed
             in
             this
             world
             :
             and
             that
             greater
             sinnes
             shal
             be
             expiated
             with
             a
             more
             long
             punishment
             ,
             or
             at
             least
             with
             a
             more
             grieuous
             ;
             and
             lesser
             with
             a
             shorter
             or
             more
             gentle
             chastisemēt
             .
             Indeed
             I
             grant
             the
             iudgement
             of
             the
             Stoick
             to
             haue
             bene
             ,
             that
             the
             soule
             after
             this
             life
             suffered
             no
             euill
             ,
             but
             that
             instantly
             after
             death
             ,
             it
             returned
             to
             some
             one
             appointed
             starre
             or
             other
             ;
             and
             there
             remayned
             either
             vntill
             the
             generall
             exustion
             and
             burning
             
             of
             the
             world
             ,
             if
             it
             were
             vertuous
             &
             wise
             ;
             
             or
             els
             only
             for
             a
             short
             tyme
             ,
             if
             it
             were
             wicked
             and
             foolish
             ;
             which
             period
             being
             once
             ended
             the
             soule
             was
             to
             be
             turned
             into
             the
             Element
             ,
             from
             whence
             it
             was
             taken
             .
             But
             these
             assertions
             are
             friuolous
             ,
             and
             not
             warranted
             with
             any
             reason
             ;
             for
             granting
             that
             soules
             do
             liue
             after
             this
             life
             ,
             what
             then
             is
             more
             easy
             to
             be
             belieued
             ,
             then
             that
             they
             receaue
             either
             rewards
             or
             paynes
             ,
             according
             to
             their
             different
             comporttments
             in
             this
             world
             ?
             Since
             otherwise
             where
             should
             the
             Prouidance
             of
             God
             be
             ?
             Or
             where
             Iustice
             ?
             But
             of
             this
             point
             we
             haue
             abundantly
             discoursed
             aboue
             .
             Furthermore
             ,
             if
             Soules
             for
             a
             certayne
             tyme
             can
             subsist
             without
             a
             body
             ,
             why
             can
             they
             not
             for
             euer
             continue
             so
             ?
             For
             seing
             they
             are
             simple
             and
             vncompounded
             substances
             ,
             they
             cānot
             in
             processe
             of
             tyme
             grow
             old
             ,
             or
             loose
             their
             strength
             and
             vigour
             (
             as
             bodyes
             compounded
             of
             Elements
             do
             .
             )
             Now
             if
             they
             can
             (
             but
             for
             one
             instant
             )
             exist
             and
             liue
             without
             a
             body
             ,
             thē
             can
             they
             for
             all
             eternity
             perseuer
             in
             that
             state
             ,
             as
             being
             not
             subiect
             to
             any
             extinguishment
             or
             destructiō
             ,
             as
             the
             whole
             schoole
             of
             the
             Peripatetiks
             ,
             and
             Aristotle
             himselfe
             do
             teach
             .
             For
             there
             is
             nothing
             ,
             which
             can
             destroy
             or
             corrupt
             a
             simple
             substance
             ,
             subsisting
             by
             it selfe
             .
             And
             therefore
             it
             is
             houlden
             ,
             
             that
             Materia
             (
             as
             being
             a
             simple
             substance
             ,
             and
             inhering
             in
             no
             other
             thing
             ,
             as
             in
             a
             subiect
             )
             is
             incorruptible
             ,
             and
             inexterminable
             .
          
           
             Now
             touching
             that
             ,
             which
             is
             spoken
             of
             the
             burning
             of
             soules
             ,
             in
             that
             sense
             ,
             as
             if
             they
             could
             be
             dissolued
             and
             vanish
             away
             into
             ayre
             ,
             by
             meanes
             of
             fyer
             (
             as
             bodyes
             )
             is
             no
             lesse
             absurd
             .
             For
             the
             soule
             is
             not
             a
             body
             ,
             or
             an
             oyle-substance
             ,
             which
             can
             be
             set
             on
             fire
             ;
             but
             it
             is
             a
             spirit
             more
             thin
             ,
             pure
             ,
             and
             light
             ,
             then
             either
             ayre
             or
             fyer
             .
             But
             what
             is
             dissolued
             with
             fyer
             ,
             ought
             to
             be
             corporeall
             ,
             and
             more
             grosse
             and
             corpulent
             then
             the
             fyre
             it selfe
             ,
             or
             that
             ,
             into
             the
             which
             it
             is
             dissolued
             .
             It
             may
             be
             further
             added
             hereto
             that
             the
             foundation
             of
             the
             Stoicks
             ,
             wherupō
             they
             grounded
             thēselues
             ,
             that
             soules
             were
             to
             suffer
             no
             euill
             after
             this
             life
             (
             notwithstading
             their
             great
             sinnes
             and
             enormities
             here
             
             committed
             )
             was
             ,
             because
             they
             were
             perswaded
             ,
             that
             our
             soules
             were
             certaine
             particles
             or
             relicks
             of
             a
             diuinity
             .
             And
             this
             diuinity
             they
             did
             hold
             to
             be
             
               anima
               mundi
            
             ,
             the
             
               soule
               of
               the
               world
            
             ,
             from
             which
             soule
             they
             further
             taught
             (
             as
             being
             the
             common
             and
             vniuersal
             soule
             of
             al
             things
             )
             that
             the
             particular
             soules
             of
             liuing
             Creatures
             ,
             &
             chiefly
             the
             soules
             of
             men
             ,
             were
             decerpted
             &
             takē
             ;
             the
             which
             being
             after
             freed
             of
             their
             corporeall
             
             bonds
             and
             chaynes
             ,
             were
             to
             returne
             to
             that
             principle
             ,
             from
             whence
             they
             are
             deryued
             ;
             meaning
             to
             that
             
               vniuersall
               soule
            
             of
             the
             world
             ,
             with
             the
             which
             they
             finally
             close
             themselues
             .
             All
             which
             assertiōs
             are
             in
             their
             owne
             nature
             so
             absurd
             ,
             as
             that
             they
             need
             not
             any
             painfull
             refutatiō
             .
             For
             if
             the
             soules
             be
             parcels
             of
             God
             ,
             how
             can
             they
             be
             dissolued
             with
             fyre
             ?
             Or
             finally
             how
             cā
             they
             be
             depraued
             with
             so
             many
             facinorous
             crymes
             and
             impieties
             ?
             Yea
             it
             would
             from
             hence
             follow
             ,
             that
             Diuinity
             it selfe
             should
             consist
             (
             as
             bodyes
             do
             )
             of
             parts
             ,
             and
             should
             be
             obnoxious
             to
             all
             euils
             and
             inconueniences
             whatsoeuer
             .
             Therefore
             this
             vayne
             imaginatiō
             of
             the
             Stoicks
             is
             to
             be
             reiected
             ,
             which
             heretofore
             hath
             bene
             well
             refelled
             by
             Tully
             .
          
           
             Origen
             did
             indeed
             confesse
             ,
             that
             soules
             were
             immortall
             ,
             and
             that
             they
             were
             neuer
             to
             lose
             their
             owne
             proper
             kind
             and
             nature
             ;
             notwithstanding
             he
             taught
             ,
             that
             the
             punishments
             of
             them
             were
             not
             sempiternall
             ,
             but
             were
             to
             take
             an
             end
             after
             certaine
             ages
             .
             The
             same
             he
             in
             like
             sort
             affirmed
             of
             the
             paynes
             &
             torments
             of
             the
             Diuels
             .
             But
             this
             errour
             of
             Origen
             (
             which
             he
             borrowed
             of
             the
             Platonicks
             )
             was
             further
             accōpanied
             with
             many
             other
             errours
             .
          
           
             1.
             
             First
             that
             all
             Soules
             ,
             Diuels
             ,
             &
             Angels
             
             were
             of
             the
             same
             nature
             ,
             and
             consequently
             ,
             that
             soules
             were
             as
             free
             from
             all
             corporall
             commere
             ,
             as
             Angels
             were
             .
          
           
             2.
             
             That
             Soules
             ,
             before
             they
             were
             adioyned
             to
             the
             body
             did
             sinne
             ,
             and
             for
             guilt
             of
             such
             their
             sinnes
             ,
             were
             tyed
             to
             bodyes
             ,
             and
             inclosed
             in
             them
             as
             in
             prisons
             .
          
           
             3.
             
             That
             soules
             were
             coupled
             with
             bodyes
             in
             a
             certayne
             prescribed
             order
             ;
             As
             first
             with
             more
             subtill
             bodyes
             ;
             then
             if
             they
             continued
             sinning
             ,
             with
             grosser
             bodyes
             ;
             &
             lastly
             with
             terrene
             and
             earthly
             bodyes
             :
             &
             further
             Origen
             taught
             that
             these
             seueral
             degrees
             of
             these
             soules
             descēding
             into
             bodyes
             were
             represented
             by
             the
             ladder
             ,
             which
             appeared
             to
             Iacob
             in
             his
             sleepe
             Genesis
             24.
             
          
           
             4.
             
             That
             all
             soules
             ,
             as
             also
             the
             Diuels
             ,
             should
             after
             certaine
             ages
             be
             set
             at
             liberty
             ,
             and
             restored
             to
             an
             Angelicall
             light
             &
             splēdour
             ;
             to
             wit
             ,
             when
             they
             had
             fully
             expiated
             their
             sinnes
             with
             condigne
             punishmēts
             .
          
           
             5.
             
             That
             this
             vicissitude
             and
             enterchāge
             of
             felicity
             &
             misery
             should
             be
             sempiternal
             ▪
             &
             for
             euer
             in
             reasonable
             creatures
             :
             so
             as
             the
             same
             soules
             should
             infinite
             tymes
             be
             both
             blessed
             and
             miserable
             ;
             for
             after
             they
             had
             continued
             in
             heauen
             for
             many
             ages
             blessed
             and
             happy
             ,
             then
             (
             as
             being
             againe
             satiated
             and
             cloyed
             with
             the
             fruition
             of
             diuyne
             things
             )
             they
             should
             contaminate
             &
             defyle
             
             themselues
             with
             sinne
             ;
             for
             the
             which
             they
             were
             againe
             to
             be
             detruded
             into
             bodyes
             ,
             in
             the
             which
             if
             they
             liued
             wickedly
             ,
             they
             were
             to
             be
             cast
             into
             the
             paines
             of
             hel
             ,
             which
             being
             for
             a
             tyme
             suffered
             ,
             they
             were
             to
             be
             restored
             vnto
             Heauen
             .
             This
             condition
             &
             state
             Origen
             imposed
             vpon
             euery
             reasonable
             creature
             ,
             by
             what
             name
             soeuer
             it
             was
             called
             ,
             whether
             Angels
             ,
             
               Principalities
               ,
               Powers
               ,
               Dominations
            
             ,
             Diuels
             ,
             or
             Soules
             .
             See
             of
             this
             poynt
             
               S.
               Ierome
            
             in
             his
             Epistle
             ad
             Pāmach●um
             against
             the
             Errours
             of
             
               Iohn
               of
               Ierusalē
            
             ,
             and
             
               Augustin
               l.
               de
               h●resibus
               c.
            
             43.
             
          
           
             But
             Origen
             extremely
             doteth
             in
             these
             things
             .
          
           
             
               1.
               
               As
               first
               ,
               in
               affirming
               ,
               that
               all
               spirituall
               
               substances
               are
               of
               one
               nature
               and
               condition
               .
            
             
               2.
               
               That
               Soules
               are
               not
               the
               formes
               of
               their
               bodyes
               ;
               but
               separated
               substāces
               ,
               which
               are
               inclosed
               in
               the
               bodyes
               ,
               as
               in
               certaine
               prisons
               .
            
             
               3.
               
               That
               all
               soules
               were
               created
               from
               the
               beginning
               of
               the
               world
               .
            
             
               4.
               
               That
               blessed
               spirits
               could
               haue
               a
               fastidious
               &
               cloyed
               conceit
               of
               diuine
               contemplation
               ,
               and
               that
               they
               could
               sinne
               .
            
             
               5.
               
               That
               for
               such
               their
               sinnes
               they
               were
               sent
               into
               bodyes
               ,
               there
               (
               for
               the
               tyme
               )
               to
               be
               detayned
               ,
               as
               in
               prisons
               .
            
             
               
               6.
               
               That
               the
               torments
               of
               the
               Diuels
               &
               of
               all
               soules
               are
               once
               to
               be
               expired
               and
               ended
               .
            
             
               7.
               
               That
               all
               the
               damned
               are
               at
               length
               to
               be
               saued
               .
            
             
               8.
               
               Finally
               ,
               that
               this
               Circle
               ,
               by
               the
               which
               the
               Soule
               goeth
               from
               saluation
               to
               sinne
               ,
               from
               sinne
               into
               the
               body
               ,
               from
               the
               body
               to
               damnation
               ,
               from
               damnation
               to
               saluation
               ,
               is
               perpetuall
               ,
               and
               continueth
               for
               euer
               .
            
          
           
             Al
             which
             dreames
             of
             Origen
             might
             be
             refuted
             by
             many
             conuincing
             and
             irrefragable
             reasons
             ;
             but
             this
             is
             impertinent
             to
             our
             purpose
             ,
             &
             would
             be
             ouer
             tedious
             to
             perform
             .
             Only
             it
             shall
             suffice
             at
             this
             present
             to
             demonstrate
             out
             of
             holy
             Scripture
             ,
             that
             the
             paines
             of
             the
             wicked
             and
             damned
             are
             to
             be
             most
             grieuous
             ,
             &
             neuer
             to
             receaue
             a
             cessation
             and
             end
             .
          
        
         
           
             Of
             the
             Punishments
             of
             the
             life
             to
             come
             ,
             out
             of
             the
             holy
             Scripture
             .
             
               CHAP.
               XXV
            
             .
          
           
             ALTHOVGH
             it
             be
             most
             sorting
             to
             naturall
             reason
             ,
             that
             
               Gods
               diuine
               Prouidence
            
             ,
             should
             allot
             after
             this
             life
             to
             euery
             one
             a
             iust
             retribution
             according
             to
             the
             different
             
             comportment
             of
             each
             man
             in
             this
             world
             ;
             Notwithstanding
             what
             this
             reward
             shal
             be
             (
             whether
             it
             be
             conferred
             vpon
             the
             good
             or
             the
             bad
             )
             and
             of
             what
             continuance
             ,
             neither
             can
             mans
             reason
             nor
             the
             disquisitiō
             and
             search
             of
             the
             best
             Philosophers
             giue
             any
             satisfying
             answere
             hereto
             .
             The
             cause
             of
             which
             inexplicable
             difficulty
             is
             ,
             partly
             in
             that
             it
             dependeth
             of
             the
             meere
             free
             decree
             of
             God
             ;
             and
             partly
             because
             the
             nature
             of
             sinne
             (
             and
             consequently
             the
             puuishment
             due
             to
             it
             )
             is
             not
             made
             sufficiently
             euident
             and
             perspicuous
             by
             naturall
             reason
             .
             Therefore
             to
             the
             end
             we
             may
             haue
             some
             infallible
             certainty
             herein
             ▪
             we
             are
             to
             recurre
             to
             the
             diuine
             Oracles
             of
             Gods
             written
             word
             ,
             in
             the
             which
             we
             are
             able
             to
             see
             what
             the
             holy
             Ghost
             by
             his
             Prophets
             &
             other
             pious
             men
             ,
             haue
             pronounced
             of
             this
             point
             ;
             and
             especially
             of
             the
             paines
             of
             the
             wicked
             ,
             whereof
             we
             now
             intreate
             .
          
           
             1.
             
             The
             first
             testimony
             then
             may
             be
             taken
             out
             of
             Deuteronomy
             c.
             23.
             in
             that
             most
             admirable
             and
             propheticall
             Canticle
             or
             song
             of
             Moyses
             .
             
               Ignis
               succensus
               est
               &c.
               
               Fire
               is
               kindled
               in
               my
               wrath
               ,
               and
               shall
               burne
               vnto
               the
               bottome
               of
               hell
               ,
               and
               shall
               consume
               the
               earth
               with
               her
               encrease
               ,
               and
               set
               on
               fire
               the
               foundation
               of
               the
               mountaines
               .
            
             In
             which
             words
             fiue
             things
             are
             to
             be
             considered
             .
             First
             ,
             that
             the
             fire
             (
             with
             
             the
             which
             sinners
             shal
             be
             punished
             )
             is
             already
             kindled
             ;
             both
             because
             the
             fire
             of
             hell
             is
             prepared
             from
             the
             beginning
             ,
             as
             our
             Lord
             insinuateth
             in
             Matth.
             25.
             and
             the
             like
             is
             in
             Esay
             30.
             as
             also
             in
             that
             though
             that
             fire
             with
             the
             which
             the
             world
             shal
             be
             consumed
             be
             not
             already
             enkindled
             ,
             yet
             it
             now
             existeth
             in
             Gods
             most
             certaine
             prescience
             and
             preordinance
             .
             For
             what
             is
             certaine
             to
             come
             by
             the
             force
             of
             Gods
             decree
             ,
             is
             said
             after
             a
             propheticall
             manner
             now
             to
             exist
             ,
             or
             to
             be
             done
             .
             Of
             this
             fire
             Dauid
             the
             Prophet
             speaketh
             
               Psalm
               .
               50.
               
               Ignis
               in
               conspectu
               &c.
               
               A
               fire
               shall
               deuoure
               before
               him
               ,
               and
               a
               mighty
               tempest
               shal
               be
               moued
               round
               about
               him
               :
               as
               also
               Psalme
               97.
               
               Ignis
               ante
               ipsum
               &c.
               there
               shall
               go
               a
               fire
               before
               him
               ,
               and
               burne
               vp
               his
               enemies
               round
               about
               .
            
             Both
             which
             places
             are
             interpreted
             of
             the
             fire
             of
             the
             last
             iudgment
             .
             Secondly
             in
             the
             foresaid
             words
             of
             Moyses
             we
             are
             to
             note
             ,
             that
             this
             fire
             is
             kindled
             in
             the
             wrath
             of
             God
             that
             is
             ,
             his
             will
             and
             firme
             resolution
             of
             punishing
             the
             wicked
             :
             and
             this
             not
             after
             an
             accustomed
             fashion
             ,
             but
             after
             a
             horrible
             &
             vnheard
             manner
             ,
             and
             such
             as
             fury
             is
             wont
             to
             suggest
             and
             inuent
             .
             For
             the
             anger
             and
             wrath
             of
             God
             are
             not
             passions
             in
             him
             ,
             (
             as
             they
             are
             in
             vs
             )
             but
             a
             peaceable
             and
             quyet
             will
             in
             him
             gouerned
             with
             reasō
             ,
             notwithstanding
             it
             is
             most
             seuere
             ,
             efficacious
             ,
             and
             
             most
             powerfull
             inflicting
             eternall
             punishments
             .
             Seing
             then
             that
             the
             effect
             of
             God
             herein
             doth
             equall
             ,
             and
             indeed
             transcend
             all
             fury
             ,
             it
             may
             therefore
             most
             deseruedly
             be
             called
             
               fury
               ,
               wrath
            
             ,
             and
             indignation
             .
             Thirdly
             ,
             that
             this
             fire
             is
             to
             burne
             vnto
             the
             bottome
             of
             hell
             ;
             meaning
             hereby
             ,
             that
             that
             fire
             shall
             not
             only
             heere
             on
             earth
             burne
             the
             wicked
             ,
             when
             God
             shall
             iudge
             the
             world
             ,
             but
             also
             in
             hell
             ,
             and
             this
             for
             all
             Eternity
             .
             Fourthly
             ,
             that
             this
             fire
             shall
             consume
             the
             earth
             (
             that
             is
             the
             whole
             superficies
             of
             the
             earth
             )
             &
             what
             proceedeth
             from
             the
             earth
             ,
             as
             trees
             wood
             ▪
             hearbs
             ,
             and
             all
             works
             of
             man
             now
             extant
             ,
             as
             Houses
             ,
             Cittyes
             ,
             the
             proud
             Palaces
             of
             Princes
             ,
             Towers
             ,
             Munitions
             ,
             &
             all
             riches
             contained
             in
             them
             .
             All
             these
             things
             shal
             be
             consumed
             with
             that
             fire
             ,
             and
             turned
             into
             ashes
             ,
             as
             
               S.
               Peter
            
             (
             whose
             testimony
             hereafter
             we
             will
             set
             downe
             )
             plainly
             witnesseth
             .
          
           
             Fiftly
             and
             lastly
             ,
             that
             the
             foresaid
             fire
             (
             being
             the
             minister
             of
             Gods
             indignation
             &
             reuenge
             )
             shall
             not
             only
             wast
             the
             vpper
             and
             exteriour
             parts
             of
             the
             earth
             ,
             &
             what
             it
             shall
             find
             thereupon
             ;
             but
             also
             shall
             penetrate
             vnto
             the
             bowels
             of
             the
             earth
             ;
             so
             as
             it
             shall
             consume
             the
             very
             bottome
             of
             the
             highest
             moūtaines
             .
             Whereupon
             it
             followeth
             that
             all
             mettals
             ,
             pretious
             stones
             ,
             and
             all
             other
             riches
             
             of
             the
             earth
             (
             with
             the
             pryde
             whereof
             the
             world
             now
             vaunteth
             and
             insulteth
             so
             much
             )
             shal
             be
             destroyed
             by
             the
             same
             fire
             ;
             Since
             all
             these
             for
             the
             most
             partlye
             in
             the
             lowest
             part
             of
             the
             mountaines
             ,
             and
             in
             the
             bowels
             of
             the
             earth
             .
             Thus
             nothing
             shal
             be
             found
             of
             that
             solidity
             ,
             as
             to
             be
             able
             to
             resist
             the
             rage
             and
             fury
             of
             this
             fire
             .
             Yea
             all
             such
             bodyes
             (
             compounded
             of
             Elements
             )
             which
             by
             a
             generall
             name
             are
             called
             by
             the
             Philosophers
             Mixta
             ,
             shall
             in
             a
             short
             tyme
             be
             dissolued
             with
             the
             force
             of
             the
             said
             fire
             ,
             and
             shal
             be
             reduced
             to
             their
             first
             principles
             .
             This
             is
             insinuated
             in
             the
             97.
             
             Psalm
             .
             which
             intreateth
             of
             the
             Iudgement
             to
             come
             ,
             though
             in
             a
             propheticall
             manner
             ,
             it
             speaketh
             of
             things
             ,
             as
             though
             they
             were
             already
             performed
             ;
             for
             thus
             the
             Prophet
             there
             saith
             :
             
               Montes
               sicut
               cera
               &c.
               
               The
               mountaines
               melted
               like
               waxe
               ,
               at
               the
               presence
               of
               the
               Lord
               of
               the
               whole
               earth
               .
            
             And
             in
             Iudith
             likewise
             c.
             16.
             we
             thus
             read
             .
             
               Montes
               à
               fundamentis
               &c.
               The
               mountaines
               leape
               vp
               from
               their
               foundations
               &c.
               
               The
               rockes
               melt
               at
               thy
               presence
               like
               waxe
               .
            
             We
             know
             by
             experience
             ,
             that
             through
             vehemency
             of
             heat
             stones
             are
             dissolued
             ,
             &
             ●ūne
             through
             the
             plaines
             of
             the
             fields
             ,
             like
             to
             a
             fiery
             torrent
             ▪
             Now
             all
             these
             effects
             ,
             which
             are
             wrought
             by
             this
             fire
             ,
             are
             showes
             and
             forerunners
             of
             the
             horrible
             &
             interminable
             
             punishment
             of
             the
             wicked
             .
          
           
             2.
             
             The
             second
             testimony
             is
             taken
             out
             of
             
               Iudith
               16.
               
               Dabit
               ignem
               &c.
               The
               Lord
               shal
               sēd
               fire
               &
               wormes
               vpon
               their
               flesh
               ,
               that
               they
               may
               feele
               ,
               and
               be
               burnt
               for
               euer
               .
            
             In
             which
             words
             we
             fynd
             expresly
             ,
             that
             the
             punishments
             of
             the
             wicked
             shal
             be
             for
             Eternity
             .
             The
             like
             place
             hereto
             is
             that
             of
             
               Ecclesiasticus
               c.
               7.
               
               Memento
               irae
               &c.
               Remember
               that
               vengeance
               wil
               not
               slacke
               .
               Humble
               thy
               mind
               greatly
               ;
               for
               the
               vengeance
               of
               the
               wicked
               is
               fire
               and
               wormes
               .
            
             But
             to
             returne
             to
             the
             former
             text
             of
             
               Iudith
               ,
               The
               Lord
               shall
               send
               fire
               vpon
               their
               flesh
               .
            
             This
             is
             said
             ,
             because
             the
             very
             bodyes
             of
             the
             wicked
             shall
             instantly
             after
             the
             resurrection
             be
             punished
             with
             fire
             ,
             and
             shall
             so
             burne
             like
             wood
             ,
             as
             that
             they
             shall
             not
             need
             any
             externall
             matter
             to
             nourish
             the
             same
             although
             this
             also
             shall
             not
             be
             wanting
             ;
             both
             which
             two
             things
             shall
             hereafter
             be
             explicated
             out
             of
             other
             passages
             of
             Scripture
             .
             But
             to
             proceed
             to
             the
             words
             following
             of
             the
             foresaid
             text
             
               And
               wormes
               &c.
            
             
             I
             do
             not
             thinke
             that
             these
             wormes
             shal
             be
             corporall
             ,
             so
             as
             they
             shall
             hurt
             the
             flesh
             of
             the
             dāned
             with
             their
             teeth
             (
             though
             some
             graue
             Authors
             may
             seeme
             to
             hold
             the
             contrary
             )
             for
             to
             what
             end
             shall
             it
             be
             needfull
             to
             make
             such
             base
             and
             vile
             creatures
             immortall
             by
             force
             of
             a
             new
             miracle
             ,
             and
             to
             liue
             in
             a
             most
             raging
             fire
             ,
             for
             
             the
             punishing
             of
             men
             ,
             seeing
             the
             bytings
             of
             any
             beast
             whatsoeuer
             in
             comparison
             of
             the
             paines
             of
             that
             fire
             ,
             are
             to
             be
             estemed
             ,
             but
             as
             sports
             and
             of
             no
             moment
             ?
             I
             here
             omit
             ,
             that
             the
             damned
             by
             reason
             of
             their
             fury
             and
             impatiency
             shall
             wound
             with
             their
             teeth
             both
             themselues
             ,
             and
             their
             fellowes
             .
             Therefore
             by
             the
             name
             of
             wormes
             in
             this
             place
             may
             be
             vnderstood
             those
             very
             small
             sparkes
             and
             flames
             of
             fyre
             ,
             which
             in
             a
             thousand
             places
             breake
             out
             of
             the
             flesh
             of
             the
             damned
             like
             vnto
             little
             wormes
             ;
             or
             els
             the
             
               worme
               of
               Conscience
            
             may
             be
             signifyed
             thereby
             ,
             whose
             most
             bitter
             byting
             &
             gnawing
             doth
             in
             hel
             afflict
             euen
             the
             body
             .
             And
             ●
             that
             this
             construction
             
             may
             the
             rather
             be
             admitted
             ,
             it
             is
             to
             be
             knowne
             ,
             that
             two
             seuerall
             cogitatiōs
             do
             daily
             present
             themselues
             to
             the
             minds
             of
             the
             damned
             ;
             to
             wit
             ,
             not
             only
             that
             through
             their
             sinnes
             they
             are
             depriued
             of
             eternall
             glory
             ,
             the
             which
             they
             might
             with
             small
             labour
             and
             paines
             haue
             purchased
             ;
             but
             also
             that
             they
             are
             mancipated
             and
             bound
             to
             euerlasting
             torments
             ,
             which
             easily
             (
             whiles
             they
             liued
             )
             they
             might
             haue
             auoyded
             .
             Now
             from
             hence
             is
             engendred
             a
             double
             griefe
             ,
             which
             with
             extreme
             bitternes
             gnaweth
             &
             byteth
             (
             like
             a
             worme
             )
             the
             heart
             of
             those
             miserable
             soules
             .
          
           
             And
             these
             former
             cogitations
             &
             afflictions
             
             of
             spirit
             are
             most
             stinging
             wormes
             ▪
             whose
             bytings
             are
             the
             chiefest
             torments
             of
             the
             damned
             .
             For
             the
             apprehension
             of
             so
             incomprehensible
             a
             good
             lost
             ,
             and
             so
             infinite
             and
             insufferable
             a
             punishment
             to
             be
             endured
             (
             and
             both
             these
             for
             all
             eternity
             )
             more
             afflicteth
             the
             wicked
             ,
             then
             the
             only
             paine
             of
             hell
             fire
             doth
             .
          
           
             This
             point
             may
             be
             confirmed
             in
             that
             out
             Lord
             in
             the
             Ghospell
             ,
             &
             the
             Prophet
             Esay
             
             in
             his
             booke
             ,
             do
             expresse
             the
             torments
             of
             the
             wicked
             by
             fire
             ,
             &
             by
             the
             word
             worme
             .
             If
             then
             the
             foresaid
             double
             cogitation
             ,
             and
             the
             double
             griefe
             proceeding
             from
             thence
             be
             not
             vnderstood
             ,
             thereby
             ,
             thē
             the
             chiefe
             torment
             of
             the
             damned
             may
             seeme
             to
             be
             omitted
             ,
             and
             not
             spoken
             of
             by
             eyther
             of
             thē
             .
          
           
             3.
             
             The
             third
             is
             in
             
               Iob.
               21.
               
               Interrogate
               quemlibet
               &c.
               
               Aske
               them
               that
               goe
               by
               the
               way
               &c.
               
               For
               the
               wicked
               is
               kept
               vnto
               the
               day
               of
               destruction
               ,
               and
               he
               shal
               be
               brought
               forth
               to
               the
               day
               of
               wrath
               .
            
             In
             these
             words
             holy
             Iob
             insinuateth
             ,
             that
             the
             doctrine
             concerning
             the
             punishment
             of
             the
             wicked
             after
             this
             life
             ,
             was
             generally
             knowne
             and
             made
             vulgar
             to
             others
             ,
             besides
             the
             nation
             of
             the
             Iewes
             ,
             euē
             in
             his
             owne
             tyme
             ,
             that
             is
             ,
             long
             before
             the
             dayes
             of
             Moyses
             ;
             for
             Iob
             is
             supposed
             to
             be
             more
             ancyent
             then
             Moyses
             .
             In
             like
             sort
             Iob
             c.
             20.
             thus
             further
             saith
             .
             
               Luet
               quae
               fecit
               &c.
            
             
             
               He
               shall
               pay
               for
               all
               things
               he
               hath
               done
               ,
               and
               yet
               he
               shall
               not
               be
               consumed
               ;
               he
               shall
               suffer
               according
               to
               the
               multitude
               of
               his
               inuentions
               .
            
             In
             which
             words
             is
             signifyed
             the
             eternity
             of
             the
             torments
             of
             the
             wicked
             ;
             for
             the
             damned
             person
             shall
             so
             suffer
             ,
             that
             he
             shall
             neuer
             be
             consumed
             and
             wasted
             away
             ,
             but
             euer
             shal
             remaine
             whole
             to
             suffer
             fresh
             torments
             .
             Againe
             in
             the
             same
             Chapter
             we
             read
             .
             
               Omnes
               tenebrae
               &c.
               
               All
               darknes
               shall
               be
               hid
               in
               his
               secret
               places
               ;
               the
               sire
               which
               is
               not
               blowne
            
             (
             to
             wit
             by
             mās
             endeauour
             )
             
               shall
               deuoure
               him
               ;
               that
               which
               remaineth
               in
               his
               tabernacles
               shal
               be
               destroyed
               .
            
          
           
             4.
             
             The
             fourth
             .
             
               Psalm
               .
               11.
               
               Dominus
               interrogat
               &c.
               
               The
               Lord
               will
               aske
            
             (
             that
             is
             he
             wil
             try
             )
             
               the
               iust
               and
               wicked
               ;
               but
               the
               wicked
               ,
               and
               him
               that
               loueth
               iniquity
               ,
               doth
               his
               soule
               hate
               .
               Vpon
               the
               wicked
               he
               shall
               rayne
               snares
               ,
               fire
               ,
               and
               brimstome
               ,
               and
               stormy
               tempests
               ;
               this
               is
               the
               portiō
               of
               their
               cup.
            
             For
             the
             more
             full
             explication
             of
             this
             text
             it
             is
             first
             to
             be
             obserued
             ,
             that
             a
             sinner
             (
             whiles
             he
             loueth
             sinne
             )
             hateth
             his
             owne
             soule
             (
             as
             here
             is
             said
             )
             because
             he
             procureth
             to
             it
             an
             euerlasting
             euill
             ;
             for
             what
             hate
             can
             be
             greater
             then
             that
             ,
             which
             purchaseth
             to
             the
             hater
             so
             great
             a
             calamity
             ▪
             Therefore
             euery
             sinner
             while
             he
             seemeth
             most
             to
             loue
             himselfe
             ,
             (
             in
             doing
             all
             things
             which
             are
             gratefull
             to
             his
             lust
             ,
             affections
             ,
             and
             ambition
             )
             doth
             then
             most
             hate
             himself
             ,
             
             to
             wit
             ,
             by
             falling
             into
             the
             greatest
             euil
             that
             is
             ,
             through
             an
             inordinate
             and
             intemperate
             loue
             of
             himselfe
             .
          
           
             
               Vpon
               the
               wicked
               he
               shall
               raine
               snares
               .
            
             These
             snares
             or
             nets
             are
             inextricable
             and
             indissoluble
             links
             of
             misery
             and
             euill
             ;
             for
             all
             future
             punishments
             shall
             become
             snares
             ,
             because
             they
             shall
             so
             firmely
             cleaue
             to
             the
             wicked
             ,
             as
             that
             by
             no
             art
             ,
             or
             meanes
             possible
             shall
             they
             be
             of
             force
             to
             free
             themselues
             of
             them
             for
             the
             shortest
             tyme.
             By
             the
             word
             
               shal
               raine
            
             two
             things
             are
             insinuated
             .
             First
             ,
             that
             these
             euils
             shall
             come
             from
             a
             height
             ,
             to
             wit
             from
             the
             decree
             &
             sentence
             of
             a
             heauenly
             iudge
             ,
             as
             raine
             descendeth
             from
             heauen
             .
             Secōdly
             ,
             that
             with
             great
             force
             and
             wonderfull
             abūdance
             they
             shall
             precipitatly
             rush
             and
             fall
             vpon
             them
             :
             
               fire
               ,
               and
               brinstone
               ,
               and
               stormy
               tēpests
            
             &c.
             to
             wit
             ;
             their
             hereditary
             portion
             which
             for
             euer
             they
             shall
             enioy
             :
             Fire
             ,
             with
             which
             their
             bodyes
             shal
             burne
             ;
             Brimstone
             with
             which
             they
             on
             each
             side
             shal
             be
             encōpassed
             ;
             
               And
               stormy
               tempests
            
             ,
             with
             the
             which
             the
             fire
             of
             hell
             ,
             and
             the
             brimstone
             shal
             be
             blowne
             .
             In
             the
             greek
             text
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             the
             spirit
             or
             force
             of
             a
             whirle
             wind
             .
             In
             which
             words
             it
             may
             seeme
             to
             be
             implyed
             ,
             that
             a
             most
             rugged
             wind
             shal
             be
             stirred
             vp
             by
             diuine
             power
             ,
             by
             means
             wherof
             the
             fire
             &
             those
             sulphureous
             lakes
             shall
             
             with
             a
             horrible
             noise
             cōtinually
             be
             blown
             .
             This
             kind
             of
             fragour
             and
             sound
             is
             somtimes
             heard
             for
             the
             space
             of
             many
             dayes
             in
             burning
             moūtaines
             ,
             when
             they
             sēd
             out
             fire
             &
             such
             burning
             &
             sulphureous
             matter
             .
             Some
             Deuines
             do
             vnderstād
             by
             the
             former
             phraze
             
               stormy
               tempests
            
             ,
             a
             
               diuine
               Power
            
             ,
             by
             the
             which
             hell
             fire
             shal
             be
             enkindled
             and
             continued
             .
          
           
             5.
             
             The
             fift
             is
             in
             Psalm
             .
             21.
             
             
               Pones
               eos
               &c.
               Thou
               shalt
               make
               them
               like
               a
               fiery
               Ouen
               ,
               in
               time
               of
               thine
               anger
               .
               The
               Lord
               shall
               destroy
               them
               in
               his
               wrath
               ,
               and
               the
               fire
               shall
               deuoure
               them
               .
            
             The
             meaning
             of
             which
             place
             is
             ,
             that
             at
             that
             tyme
             when
             the
             Lord
             shall
             shew
             his
             anger
             ,
             (
             that
             is
             ,
             when
             he
             shall
             iudge
             the
             world
             )
             he
             ouerwhelme
             his
             enemies
             with
             a
             mighty
             fire
             ;
             so
             as
             they
             shall
             burne
             ,
             as
             if
             they
             were
             in
             an
             Ouen
             ;
             and
             then
             after
             he
             shall
             detrude
             them
             in
             his
             wrath
             into
             hell
             ,
             where
             they
             shal
             be
             tormented
             with
             euerlasting
             fire
             .
             S.
             Ierome
             translateth
             the
             foresaid
             words
             ,
             
               praecipitabit
               eos
               :
               he
               shall
               cast
               them
               downe
               headlong
               ,
            
             because
             after
             the
             fire
             hath
             once
             encōpassed
             them
             (
             the
             earth
             gaping
             wyde
             )
             they
             shal
             be
             precipitated
             and
             cast
             into
             the
             gulfe
             of
             Hell.
             In
             the
             Hebrew
             ,
             it
             is
             ,
             
               deglutiet
               eos
            
             ,
             because
             the
             earth
             shall
             swallow
             sinners
             vp
             .
          
           
             
               The
               fire
               shall
               deuoure
               them
            
             .
             Yet
             not
             so
             ,
             as
             their
             bodies
             shall
             perish
             and
             decay
             ;
             but
             that
             they
             shal
             be
             on
             euery
             side
             so
             encompassed
             
             with
             fire
             ,
             as
             that
             they
             may
             seeme
             to
             be
             absorpt
             and
             deuoured
             with
             it
             .
          
           
             6.
             
             The
             fixt
             .
             Psalm
             .
             140
             
               Cadent
               super
               eos
               carbones
               &c.
               Let
               coales
               fal
               vpon
               them
               ,
               let
               him
               cast
               them
               into
               the
               fire
               ,
               and
               into
               deepe
               pits
               ,
               that
               they
               rise
               not
               againe
               .
            
             In
             which
             words
             is
             signifyed
             ,
             that
             not
             any
             momentary
             flame
             ,
             but
             a
             solid
             permanēt
             fire
             (
             such
             as
             is
             of
             burning
             coales
             )
             shall
             fall
             vpon
             sinners
             ,
             from
             the
             high
             commandemēt
             of
             the
             supreme
             iudge
             .
             This
             shall
             promiscuously
             happē
             to
             all
             them
             at
             the
             last
             iudgement
             ,
             when
             through
             Gods
             appointment
             the
             fire
             ,
             wherewith
             the
             world
             shall
             burne
             ,
             shall
             torment
             sinners
             .
             
               Let
               him
               cast
               thē
               into
               the
               fire
               ,
            
             that
             is
             ,
             first
             they
             shall
             here
             be
             punished
             with
             fire
             ,
             and
             then
             after
             they
             shal
             be
             cast
             into
             another
             fire
             ,
             to
             wit
             ,
             into
             Hell.
             Those
             words
             ,
             
               &
               into
               deepe
               pits
               ,
               that
               they
               rise
               not
               againe
               ,
            
             signify
             according
             to
             the
             Hebrew
             reading
             .
             That
             after
             the
             wicked
             are
             heere
             punished
             with
             fire
             ,
             they
             shal
             be
             cast
             into
             that
             fire
             ,
             which
             is
             in
             the
             lowest
             ditches
             ,
             to
             wit
             ,
             into
             the
             infernall
             gulfe
             ,
             out
             of
             which
             they
             shall
             neuer
             be
             able
             to
             ryse
             .
          
           
             7.
             
             The
             seauenth
             .
             Psalm
             .
             49.
             
             
               Laborabit
               in
               aeternum
               &c.
               
               He
               shall
               labour
               for
               euer
               &c.
            
             that
             is
             ,
             the
             sinner
             shal
             be
             punished
             for
             euer
             ,
             and
             shall
             neuer
             be
             extinguished
             ,
             and
             consumed
             away
             .
             Againe
             in
             the
             same
             psalme
             we
             thus
             read
             :
             
               Sicut
               Oues
               &c.
               
               Like
               sheepe
               they
               lye
               in
               hel
            
             ;
             
             
               death
               deuoureth
               them
            
             :
             that
             is
             ,
             sinners
             by
             ●eards
             and
             flocks
             shal
             be
             shut
             vp
             in
             the
             internall
             foldes
             ,
             like
             weake
             sheepe
             ,
             which
             cannot
             help
             themselues
             ,
             and
             death
             shal
             be
             their
             sheepheard
             ,
             who
             shall
             feed
             them
             with
             all
             bitternes
             ,
             for
             so
             the
             word
             ,
             feed
             ,
             is
             to
             be
             taken
             ,
             as
             appeareth
             out
             of
             the
             Hebrew
             &
             Greeke
             text
             .
             For
             in
             the
             Greeke
             it
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               death
               shall
               gouerne
               them
               ,
               as
               a
               shepheard
               .
            
             And
             the
             Hebrew
             signifyeth
             the
             like
             .
             Behold
             here
             the
             sheepheard
             and
             Prince
             which
             gouerneth
             the
             dāned
             .
             By
             the
             name
             of
             death
             ,
             is
             vnderstood
             either
             the
             Diuell
             (
             the
             authour
             of
             death
             )
             or
             els
             it
             is
             a
             Prosopopeia
             ,
             or
             forging
             and
             assigning
             of
             a
             person
             vnto
             death
             :
             And
             deseruedly
             shall
             they
             haue
             death
             there
             ,
             for
             their
             sheepheard
             ,
             who
             here
             refused
             life
             for
             their
             sheepheard
             ,
             which
             was
             Christ.
             In
             the
             foresaid
             psalme
             ,
             we
             also
             thus
             read
             .
             
               Introibit
               &c.
               He
               shall
               enter
               into
               the
               generation
               of
               his
               fathers
               ,
               &
               he
               shall
               not
               liue
               for
               euer
               .
               And
               Psalm
            
             92.
             
             
               Quam
               magnificata
               &c.
               O
               Lord
               how
               glorious
               are
               thy
               workes
               ,
               and
               thy
               thoughts
               are
               very
               deepe
               .
               An
               vnwise
               man
               knoweth
               it
               not
               ,
               and
               a
               foole
               doth
               not
               vnderstād
               it
               .
               VVhen
               the
               wicked
               grow
               as
               the
               grasse
               ,
               and
               all
               the
               workers
               of
               wickednes
               do
               flourish
               ,
               then
               they
               shal
               be
               destroyed
               for
               euer
               .
               But
               thou
               O
               Lord
               ●rt
               most
               high
               for
               euermore
               .
               For
               loe
               ,
               thine
               enemies
               ,
               O
               Lord
               ,
               for
               loe
               thine
               enemies
               shall
               perish
               :
               all
               the
            
             
             
               workers
               of
               iniquity
               shal
               be
               bestroyed
               &c.
               
            
             Th●●
             farre
             in
             this
             placē
             ;
             and
             certainly
             the
             books
             of
             the
             Psalmes
             is
             full
             of
             such
             comminations
             and
             threats
             of
             punishments
             after
             this
             life
             ,
             &
             of
             most
             seuere
             sentences
             of
             future
             retribu●●
             and
             recompensation
             according
             to
             eu●y
             mans
             works
             and
             merits
             .
          
           
             8.
             
             The
             eight
             .
             In
             the
             booke
             of
             
               Ecclesiasticus
               c.
            
             21.
             
             
               Stuppa
               collecta
               &c.
               The
               congrega●●
               of
               the
               wicked
               is
               like
               to
               tow
               wrapped
               together
               ▪
               their
               end
               is
               a
               flame
               of
               fire
               to
               destroy
               them
               .
               T●●
               way
               of
               sinners
               is
               made
               plaine
               with
               stones
               ,
               but
               ●●
               the
               end
               thereof
               is
               hell
               ,
               darknes
               ,
               and
               paines
               .
            
             The
             sense
             of
             the
             firster
             verse
             ,
             is
             ,
             that
             the
             whole
             multitude
             of
             the
             wicked
             shal
             be
             gathered
             together
             in
             one
             bundle
             ,
             and
             shal
             be
             like
             to
             tow
             ,
             folded
             together
             ,
             the
             which
             being
             thus
             made
             shall
             burne
             eternally
             .
             For
             as
             a
             bundle
             of
             tow
             quickly
             taketh
             flame
             ,
             so
             the
             multitude
             of
             sinners
             being
             gathered
             together
             shall
             with
             small
             labour
             be
             set
             on
             fire
             .
             This
             shal
             be
             effected
             in
             that
             terrible
             &
             great
             day
             of
             the
             generall
             iudgment
             ,
             in
             the
             which
             all
             the
             chaffe
             shal
             be
             heaped
             together
             to
             burne
             ,
             and
             the
             wheat
             gathered
             ,
             to
             be
             laid
             vp
             in
             our
             Lords
             garner
             ,
             euen
             as
             Christ
             himselfe
             hath
             foretold
             .
             
               Their
               end
               &c.
            
             in
             t●●
             
             greeke
             ,
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             ,
             the
             last
             consummation
             &
             end
             ,
             which
             the
             wicked
             shal
             haue
             ;
             after
             the
             which
             nothing
             is
             further
             t●
             
             be
             expected
             ,
             because
             they
             shall
             thus
             con●●●●e
             without
             end
             .
             Thus
             in
             this
             word
             it
             is
             ●●●muated
             ,
             that
             the
             whole
             multitude
             of
             the
             ●●●ked
             shal
             be
             fit
             for
             nothing
             els
             then
             eter●●●●y
             to
             burne
             .
             The
             other
             verse
             (
             to
             wit
             ,
             
               T●●
               way
               of
               sinners
               is
               made
               plaine
               &c.
            
             )
             signisi●●●
             ▪
             that
             the
             way
             and
             co●rse
             of
             wicked
             mē
             s●●●●es
             easy
             ,
             cōmodious
             ,
             sweet
             ,
             and
             like
             to
             away
             fairely
             paued
             ;
             but
             it
             endeth
             in
             a
             precipitious
             and
             steepe-downe
             place
             ,
             from
             whence
             who
             falleth
             ,
             falleth
             suddenly
             into
             h●ll
             ;
             where
             there
             is
             nothing
             ,
             but
             darkenes
             and
             eternall
             punishments
             .
          
           
             9.
             
             The
             ninth
             is
             out
             of
             the
             booke
             of
             Wis●●●●e
             c.
             5.
             
             Where
             the
             lamentation
             of
             the
             dān●d
             is
             descrybed
             ,
             the
             which
             they
             vse
             in
             hel
             ,
             when
             they
             see
             the
             iust
             trāslated
             into
             glory
             ,
             and
             themselues
             east
             into
             such
             insufferable
             m●●eries
             .
             Their
             complaint
             is
             this
             :
             
               Nos
               insens●●●
               &c.
               
               We
               fooles
               thought
               their
               liues
               madnes
               ,
               &
               their
               ends
               without
               honour
               .
               How
               are
               they
               accoūt●●
               among
               the
               children
               of
               God
               ,
               and
               their
               portion
               ●●
               among
               the
               Saintes
               ?
               Therefore
               we
               haue
               erred
               from
               the
               way
               of
               truth
               ,
               &
               the
               light
               of
               righteousnes
               ●●●h
               not
               shined
               vnto
               vs
               ,
               and
               the
               sunne
               of
               vnderstanding
               rose
               not
               vpon
               vs
               &c.
               
            
          
           
             10.
             
             The
             tenth
             ,
             in
             
               Esay
               c.
            
             30.
             
             
               Praparat●●●●●●
               heri
               Topheth
               &c.
               
               Topheth
               is
               prepared
               of
               ●●●●●
               ;
               it
               is
               euen
               prepared
               by
               the
               King
               :
               he
               hath
               ●●●●●
               it
               deepe
               and
               large
               .
               The
               burning
               thereof
               ●●
            
             
             
               fire
               and
               much
               wood
               .
               The
               breath
               of
               the
               Lord
               (
               li●●
               a
               riuer
               of
               brimstone
               )
               doth
               kindle
               it
               .
            
             This
             text
             is
             interpreted
             by
             
               S.
               Ierome
            
             ,
             and
             some
             other
             ancient
             fathers
             of
             the
             place
             of
             Hell
             ,
             which
             long
             since
             was
             prepared
             by
             God
             (
             the
             supreme
             King
             and
             iudge
             )
             for
             the
             Diuels
             and
             his
             adherents
             :
             which
             place
             is
             deepe
             ,
             as
             being
             in
             the
             lowest
             bowels
             of
             the
             earth
             ;
             and
             large
             ,
             that
             it
             may
             be
             capable
             of
             all
             bodyes
             .
             The
             burning
             of
             it
             is
             fire
             ,
             meaning
             sulphureous
             fire
             ,
             and
             
               much
               wood
            
             ,
             that
             is
             the
             bodies
             of
             the
             damned
             ,
             which
             shall
             burne
             like
             to
             dry
             wood
             .
             The
             sinners
             are
             tearmed
             in
             the
             Scripture
             ,
             
               dry
               wood
            
             ,
             &
             the
             iust
             ,
             
               greene
               wood
            
             ;
             according
             to
             those
             words
             of
             
               S.
               Luke
               .
               If
               these
               things
               happen
               in
               the
               greene
               wood
               ,
               what
               shall
               become
               of
               the
               dry
               wood
               ?
            
             The
             same
             significatiō
             of
             wood
             is
             in
             like
             sort
             gathered
             out
             of
             that
             passage
             of
             
               Ecclesiastes
               c.
            
             11.
             
             
               If
               the
               tree
               do
               fall
               towards
               the
               South
               ,
               or
               towards
               the
               North
               ,
               i●
               the
               place
               ,
               that
               the
               tree
               falleth
               ,
               there
               shall
               it
               be
               .
            
          
           
             Now
             if
             it
             be
             demanded
             by
             what
             force
             Hel
             fire
             is
             kindled
             ,
             the
             Prophet
             answereth
             in
             the
             former
             place
             .
             
               The
               breath
               of
               the
               Lord
               like
               a
               riuer
               of
               burning
               brimstone
               doth
               kindle
               it
               .
            
             And
             here
             by
             the
             words
             ,
             
               The
               breath
               of
               the
               Lord
            
             ,
             is
             vnderstood
             a
             stormy
             blast
             ,
             there
             caused
             by
             Gods
             power
             :
             Or
             els
             a
             diuine
             and
             supernaturall
             force
             of
             God
             ,
             by
             the
             which
             that
             fire
             shall
             continually
             burne
             without
             
             consuming
             or
             ▪
             wasting
             away
             .
             And
             this
             ●●eath
             shall
             so
             kindle
             the
             fire
             in
             hell
             ,
             as
             if
             a
             ●●rrent
             of
             burning
             sulphur
             were
             powred
             ●●erein
             .
             Now
             what
             can
             the
             mynd
             cōceaue
             ●ore
             horrible
             and
             dreadfull
             then
             this
             ?
          
           
             11.
             
             The
             Eleuenth
             ,
             is
             also
             in
             
               Esay
               c.
            
             33.
             
               ●onterriti
               sunt
               &c.
               
               The
               sinners
               in
               Sion
               are
               afraid
               ;
               a
               feare
               is
               come
               vpon
               the
               Hypocrites
               :
               who
               among
               vs
               shall
               dwell
               with
               deuouring
               fire
               ?
               VVho
               among
               vs
               shall
               dwell
               with
               euerlasting
               burnings
               ?
            
             Which
             passage
             of
             Scripture
             is
             expounded
             by
             many
             of
             the
             Auncient
             authours
             ,
             of
             the
             paynes
             and
             torments
             of
             Hell.
             
          
           
             12.
             
             The
             twelfth
             ,
             in
             Esay
             .
             50.
             
             
               Ecce
               vos
               omnes
               &c.
               Behold
               ,
               all
               you
               kindle
               a
               fire
               ,
               and
               are
               compassed
               about
               with
               sparkles
               ;
               walke
               in
               the
               light
               of
               your
               fire
               ,
               and
               in
               the
               sparkles
               ,
               that
               you
               haue
               kindled
               .
               This
               shall
               you
               haue
               at
               my
               hand
               ;
               you
               shal
               ●ye
               downe
               in
               sorrow
               .
            
             This
             place
             of
             Scripture
             is
             not
             only
             vnderstood
             of
             that
             fire
             ,
             wherewith
             the
             Romanes
             vanquished
             the
             Iewes
             ,
             &
             which
             through
             their
             sinnes
             they
             deserued
             ;
             
             but
             also
             of
             Hell
             fire
             ,
             which
             all
             sinners
             hau●
             kindled
             to
             themselues
             ,
             as
             
               S.
               Ierome
            
             and
             other
             Fathers
             do
             interprete
             :
             for
             Sinnes
             are
             (
             as
             it
             were
             )
             certaine
             fiery
             seedes
             ,
             containing
             within
             them
             ,
             a
             secret
             flame
             ,
             which
             ,
             in
             its
             due
             tyme
             breaketh
             forth
             into
             an
             open
             fire
             .
             Therfore
             how
             many
             sinnes
             ech
             Man
             hath
             ,
             so
             many
             hoat
             ashes
             of
             fire
             ,
             &
             so
             many
             
             seedes
             of
             flames
             he
             hath
             ,
             as
             being
             inuisibly
             encōpassed
             with
             so
             many
             flames
             .
             Againe
             ,
             Sinnes
             in
             the
             holy
             Scripture
             are
             compared
             to
             a
             matter
             easy
             to
             be
             set
             on
             fire
             ,
             as
             
               dry
               wood
               ,
               hay
               ,
               chaff
               ,
               straw
               ,
            
             and
             thornes
             .
             Who
             therefore
             encreaseth
             the
             number
             of
             his
             sinnes
             ,
             gathereth
             together
             a
             combustible
             matter
             ,
             with
             the
             which
             he
             shal
             be
             eternally
             burned
             .
             But
             
             to
             returne
             more
             particularly
             to
             the
             formet
             text
             :
             
               Walke
               in
               the
               light
               of
               your
               fire
               ,
            
             that
             is
             ,
             cōtinue
             in
             your
             sinnes
             ,
             and
             increase
             flames
             ,
             which
             you
             begin
             to
             kindle
             .
             
               This
               shall
               you
               haue
               at
               my
               hand
               .
            
             Those
             are
             the
             words
             of
             Christ
             ,
             through
             whose
             iudgment
             &
             sentence
             the
             Iewes
             were
             destroyed
             by
             fire
             ;
             &
             all
             sinners
             (
             not
             repenting
             )
             shall
             hereafter
             be
             tormented
             with
             the
             same
             .
          
           
             13.
             
             The
             13.
             
             
               Esay
               60.
               
               Et
               egredientur
               &c.
               
               And
               they
               shall
               goe
               forth
               ,
               and
               looke
               vpon
               the
               carkases
               of
               men
               ,
               that
               haue
               trangressed
               against
               me
               .
               Their
               worme
               shall
               not
               dye
               ,
               neither
               shall
               their
               fire
               be
               quenched
               ,
               and
               they
               shal
               be
               an
               abhorring
               of
               all
               flesh
               .
            
             The
             Prophet
             here
             calleth
             Carkases
             ,
             the
             bodyes
             of
             al
             the
             wicked
             ,
             both
             because
             they
             shal
             be
             like
             to
             dead
             carkasses
             for
             their
             filth
             &
             stench
             ;
             as
             also
             in
             that
             they
             shal
             be
             hurled
             and
             cast
             vpon
             the
             earth
             ;
             and
             finally
             ,
             by
             reason
             they
             shal
             in
             H●ll
             (
             like
             carkasses
             )
             lye
             vpō
             heapes
             ,
             therefore
             the
             sense
             of
             this
             place
             it
             this
             ▪
             Euen
             as
             the
             inhabitants
             of
             the
             heauēly
             
             ●erusalem
             shall
             enioy
             peace
             ,
             and
             see
             themselues
             abounding
             with
             all
             goods
             ;
             so
             shall
             they
             go
             forth
             in
             consideration
             and
             contemplation
             ,
             and
             shall
             behold
             sinners
             subiect
             both
             in
             body
             &
             in
             soule
             to
             most
             cruell
             torments
             .
             
               Their
               worme
               shall
               not
               dye
            
             ,
             because
             inwardly
             in
             their
             soule
             ,
             they
             shal
             be
             continually
             afflicted
             with
             the
             griefe
             of
             so
             great
             a
             good
             lost
             ,
             &
             so
             infinite
             an
             euill
             contracted
             through
             their
             sinnes
             .
             
               Neither
               shall
               their
               fire
               be
               quenched
            
             ;
             because
             they
             shall
             burne
             for
             all
             eternity
             ,
             and
             these
             paynes
             they
             shall
             suffer
             in
             the
             sight
             of
             the
             Elect.
             
          
           
             14.
             
             The
             14.
             is
             in
             
               Daniel
               c.
               12.
               
               Multi
               de
               his
               &c.
               
               Many
               of
               them
               ,
               that
               sleepe
               in
               the
               dust
               of
               the
               earth
               ,
               shall
               awake
               ;
               some
               to
               euerlasting
               life
               ,
               and
               some
               to
               shame
               and
               perpetuall
               contempt
               .
            
             That
             is
             ,
             the
             iust
             shall
             rise
             againe
             ,
             that
             they
             may
             enioy
             eternall
             saluation
             ;
             &
             sinners
             ,
             that
             they
             may
             suffer
             and
             sustaine
             endles
             reproach
             .
          
           
             15.
             
             The
             15.
             in
             
               Malachy
               c.
               4.
               
               Ecce
               di●●enit
               &c.
               Behold
               the
               day
               commeth
               ,
               that
               shall
               burne
               as
               an
               Ouen
               ;
               and
               all
               the
               proud
               ,
               yea
               and
               all
               that
               shall
               do
               wickedly
               ,
               shal
               be
               stuble
               ;
               &
               the
               day
               ,
               that
               cometh
               shall
               burne
               them
               vp
               (
               saith
               the
               Lord
               of
               hostes
               )
               and
               shall
               leaue
               them
               neither
               roote
               no●
               branch
               .
            
             The
             reason
             hereof
             being
             ,
             because
             sinners
             shall
             vtterly
             be
             rooted
             out
             of
             the
             earth
             ,
             so
             as
             no
             remembrance
             of
             thē
             shal
             be
             left
             ;
             for
             heere
             the
             Prophet
             speaketh
             of
             the
             
             day
             of
             iudgment
             .
          
           
             16.
             
             Now
             we
             will
             descend
             to
             the
             new
             testament
             .
             And
             the
             16.
             authority
             may
             be
             taken
             from
             the
             testimony
             of
             
               S.
               Iohn
               Baptist
            
             ,
             who
             in
             Matthew
             3.
             in
             one
             short
             admonition
             doth
             thrice
             insinuate
             the
             paynes
             of
             the
             life
             to
             come
             .
             And
             first
             ,
             when
             he
             speaketh
             to
             the
             Pharisies
             :
             
               Genimina
               viperarum
               &c.
               
               O
               generation
               of
               vipers
               ,
               who
               hath
               sorewarned
               you
               to
               fl●e
               from
               the
               anger
               to
               come
               ?
            
             meaning
             frō
             that
             eternall
             reuenge
             ,
             which
             hangeth
             ouer
             the
             heads
             of
             sinners
             .
             Secondly
             ,
             where
             he
             saith
             :
             
               Omnis
               ergo
               arbor
               &c.
               
               Therfore
               euery
               tree
               ,
               which
               bringeth
               not
               forth
               good
               fruite
               ,
               is
               hewē
               downe
               ,
               &
               cast
               into
               the
               fire
               .
            
             Thirdly
             ,
             in
             these
             words
             :
             
               Cuius
               ventilabrum
               &c.
               
               Who
               hath
               his
               fanne
               in
               his
               hand
               ,
               and
               will
               make
               cleane
               his
               flowre
               ,
               &
               gather
               his
               wheate
               into
               his
               garner
               ;
               but
               will
               burne
               vp
               the
               chaffe
               with
               vnquenchable
               fire
               .
            
             For
             as
             the
             husbandmā
             with
             his
             fanne
             seuereth
             the
             chaffe
             from
             the
             corne
             ;
             so
             Christ
             by
             his
             iudging
             power
             shall
             separate
             the
             good
             from
             the
             euill
             ,
             assigning
             to
             them
             their
             fitting
             place
             ,
             lot
             ,
             or
             portion
             .
          
           
             17.
             
             The
             17.
             is
             in
             Marke
             c.
             9.
             
             
               Si
               scandaliz
               auerit
               &c.
               
               If
               thy
               hand
               cause
               thee
               to
               offend
               ,
               cut
               it
               off
               ;
               It
               is
               better
               for
               thee
               to
               enter
               into
               life
               may
               med
               ,
               then
               hauing
               two
               hands
               ,
               to
               goe
               into
               Hel
               ,
               into
               the
               fire
               that
               neuer
               shal
               be
               quenched
               ;
               where
               the
               worme
               dyeth
               not
               ,
               &
               the
               fire
               neuer
               goet
               hou●
               .
            
             
             The
             like
             he
             saith
             ,
             touching
             the
             wanting
             of
             a
             foote
             and
             an
             eye
             .
             In
             which
             words
             he
             instructeth
             vs
             ,
             that
             all
             things
             which
             giue
             occasion
             of
             sinning
             ,
             (
             though
             they
             be
             as
             profitable
             to
             vs
             ,
             as
             the
             hand
             ,
             the
             foot
             ,
             and
             the
             eye
             are
             )
             are
             to
             be
             forsaken
             ;
             since
             it
             is
             ●arre
             more
             secure
             to
             want
             temporall
             benefits
             and
             solaces
             ,
             then
             to
             be
             cast
             into
             eternall
             fire
             .
             And
             heare
             we
             are
             to
             obserue
             ,
             that
             this
             sentence
             is
             three
             tymes
             repeated
             by
             our
             Lord
             ,
             &
             Sauiour
             ,
             therby
             to
             insinuate
             both
             the
             certainty
             of
             it
             ;
             as
             also
             that
             by
             the
             often
             iteration
             of
             it
             ,
             it
             might
             be
             firmly
             imprinted
             in
             the
             minds
             of
             al
             Christians
             .
             Heere
             also
             we
             are
             to
             note
             ,
             that
             it
             was
             not
             sufficiēt
             for
             Christ
             to
             say
             ,
             
               To
               go
               into
               hell
               into
               fire
               that
               neuer
               shal
               be
               quenched
               ,
            
             but
             ingeminating
             and
             doubling
             the
             same
             ,
             he
             addeth
             :
             
               VVhere
               the
               worme
               dyeth
               not
               ,
               and
               the
               fire
               neuer
               goeth
               out
            
             ;
             thus
             suggesting
             to
             vs
             twice
             in
             one
             sentence
             the
             eternity
             of
             this
             fire
             .
             He
             further
             addeth
             in
             the
             end
             :
             
               Euery
               man
               shal
               be
               salted
               with
               fire
               ,
               and
               euery
               sacrifice
               shal
               be
               salted
               with
               salt
               :
            
             in
             which
             words
             he
             insinuateth
             the
             reasō
             ,
             why
             sinners
             are
             to
             be
             burned
             with
             fire
             :
             for
             as
             euery
             sacrifice
             ,
             which
             according
             to
             the
             prescript
             law
             was
             offered
             to
             God
             ,
             was
             accustomed
             to
             be
             spinkled
             with
             salt
             ,
             (
             according
             to
             that
             saying
             of
             
               Leuiticus
               2.
               
               All
               thy
               oblations
               thou
               shalt
               season
               with
               salt
            
             )
             so
             all
             sinners
             ,
             seing
             
             hereafter
             they
             are
             to
             become
             as
             certaine
             oblations
             to
             be
             sacrificed
             to
             the
             Iustice
             of
             God
             ,
             are
             to
             be
             seasoned
             (
             as
             it
             were
             )
             with
             fire
             ,
             as
             with
             salt
             ;
             for
             here
             sinners
             are
             compared
             to
             a
             sacrifice
             ,
             and
             fire
             to
             salt
             .
             And
             indeed
             we
             fynd
             ,
             that
             the
             holy
             Scripture
             in
             many
             places
             calleth
             the
             punishment
             of
             the
             wicked
             a
             sacrifice
             or
             oblatiō
             ;
             as
             in
             Esay
             34.
             
             
               Victima
               domini
               &c.
               The
               Lord
               hath
               a
               great
               sacrifice
               in
               Bosra
               ,
               and
               a
               great
               slaughter
               in
               the
               land
               of
               Edom.
            
             And
             Ieremy
             46.
             
             
               The
               Lord
               God
               of
               hostes
               hath
               a
               sacrifice
               in
               the
               North
               country
               by
               the
               riuer
               Euphrates
               .
            
             And
             finally
             in
             Ezechiel
             39.
             
             
               Assemble
               your selues
               ,
               and
               come
               ,
               gather
               your
               selues
               on
               euery
               side
               to
               my
               sacrifice
               ,
               for
               I
               do
               sacrifice
               a
               great
               sacrifice
               for
               you
               vpon
               the
               mountaines
               of
               Israell
               .
            
          
           
             For
             as
             beasts
             were
             killed
             in
             honour
             of
             God
             to
             expiate
             sinnes
             ,
             and
             to
             appease
             the
             wrath
             of
             God
             so
             the
             whole
             multitude
             of
             the
             wicked
             shal
             be
             slaine
             in
             the
             last
             night
             ,
             &
             (
             after
             a
             sort
             )
             shal
             be
             sacrificed
             vnto
             God
             ,
             that
             their
             punishment
             may
             in
             some
             sort
             satisfy
             for
             the
             sinnes
             ,
             and
             so
             Gods
             indignatiō
             (
             as
             being
             appeased
             therewith
             )
             may
             cease
             .
             Furthermore
             fire
             is
             rightly
             compared
             to
             salt
             for
             as
             salt
             burneth
             and
             conserueth
             the
             bodyes
             ,
             wherupon
             it
             is
             sprinkled
             ;
             so
             fire
             burneth
             the
             bodyes
             of
             the
             damned
             ;
             yet
             in
             that
             sort
             ,
             as
             it
             neuer
             consumeth
             them
             ,
             but
             euer
             
             keepeth
             them
             entyre
             and
             whole
             for
             further
             torments
             .
          
           
             18.
             
             The
             18.
             in
             Matthew
             10.
             
             
               Nolite
               timere
               &c.
               Feare
               you
               not
               them
               ,
               which
               kill
               the
               body
               ,
               but
               are
               not
               able
               to
               kill
               the
               soule
               ;
               but
               rather
               feare
               him
               ,
               who
               is
               able
               to
               destroy
               both
               soule
               and
               body
               in
               hell
               .
            
             And
             likewise
             in
             Luke
             12.
             
             
               Dico
               autem
               vobis
               &c.
               I
               say
               vnto
               you
               (
               my
               friends
               )
               Be
               not
               afraid
               of
               them
               ,
               that
               kill
               the
               body
               ,
               &
               after
               that
               ,
               are
               not
               able
               to
               do
               any
               more
               .
               But
               I
               will
               forewarne
               you
               ,
               whome
               you
               shall
               feare
               :
               feare
               him
               ,
               who
               after
               he
               hath
               killed
               ,
               hath
               power
               to
               cast
               into
               hell
               ,
               yea
               I
               say
               vnto
               you
               ,
               him
               feare
               .
            
             Here
             
               S.
               Matthew
            
             sheweth
             that
             only
             God
             is
             to
             be
             feared
             ,
             and
             that
             all
             Euils
             of
             this
             life
             are
             not
             of
             any
             moment
             or
             importance
             ,
             if
             they
             be
             compared
             with
             the
             euils
             of
             the
             life
             to
             come
             ,
             which
             God
             can
             afflict
             .
          
           
             19.
             
             The
             19.
             
             Matthew
             13.
             where
             he
             expresseth
             the
             paines
             of
             Hell
             in
             two
             parables
             .
             The
             first
             is
             of
             the
             tares
             growing
             amōg
             the
             corne
             in
             those
             words
             :
             
               sicut
               colliguntur
               zizania
               &c.
               
               As
               the
               tares
               are
               gathered
               and
               burned
               in
               the
               fire
               ,
               so
               shall
               it
               be
               in
               the
               end
               of
               the
               world
               .
               The
               sonne
               of
               man
               shall
               send
               forth
               his
               Angels
               ,
               &
               they
               shall
               gather
               out
               of
               his
               kingdome
               al
               things
               ,
               that
               do
               offend
               ,
               and
               them
               which
               do
               iniquity
               ;
               &
               shall
               cast
               them
               into
               a
               furnace
               of
               fire
               .
               There
               shal
               be
               wailing
               and
               gnashing
               of
               teeth
               .
               Then
               shall
               the
               iust
               men
               ●hyne
               (
               as
               the
               sunne
               )
               in
               the
               kingdome
               of
               the
               Father
               .
            
             
             Heere
             by
             the
             words
             ,
             
               All
               that
               do
               offend
            
             ;
             are
             vnderstood
             all
             those
             ,
             that
             either
             in
             gouerment
             ,
             doctrine
             ,
             counsell
             or
             example
             do
             prouoke
             others
             to
             sinne
             ;
             such
             are
             tyrants
             ,
             hereticks
             ,
             wicked
             counsellers
             ,
             and
             publick
             offenders
             .
             But
             those
             other
             words
             :
             
               〈◊〉
               which
               do
               iniquity
            
             ,
             do
             signity
             other
             sinners
             ,
             which
             are
             the
             cause
             of
             their
             owne
             iniquities
             only
             ,
             without
             giuing
             occasiō
             to
             others
             to
             sinne
             :
             &
             all
             these
             are
             as
             hurtfull
             hearbs
             which
             being
             gathered
             into
             a
             bundel
             shal
             be
             cast
             into
             an
             euerlasting
             fire
             .
          
           
             The
             second
             Parable
             is
             of
             the
             Fishers
             .
             Net
             in
             these
             words
             :
             
               Sic
               erit
               in
               cōsummatione
               saeculi
               :
               exibunt
               Angeli
               &c.
               
               So
               ,
               shall
               it
               be
               in
               the
               end
               of
               the
               world
               .
               The
               Angels
               shall
               goe
               forth
               ,
               and
               seuer
               the
               bad
               from
               among
               the
               Iust.
               And
               shall
               cast
               them
               into
               a
               furnace
               of
               fyar
               :
               there
               shal
               be
               wayling
               ,
               and
               gnashing
               of
               teeth
               .
            
          
           
             20.
             
             The
             20.
             is
             taken
             from
             the
             25.
             
             Chap.
             of
             Matthew
             ,
             where
             our
             Lord
             by
             diuers
             parables
             laboreth
             firmely
             to
             imprint
             &
             pla●
             this
             doctrine
             of
             future
             rewards
             and
             punishments
             in
             our
             minds
             .
             As
             first
             ,
             from
             the
             parable
             of
             the
             ten
             Virgins
             .
             Secondly
             from
             the
             parable
             of
             the
             Lord
             of
             the
             family
             going
             from
             home
             ,
             and
             distributing
             to
             his
             seruáts
             his
             talents
             ,
             wherewith
             they
             were
             to
             negotiate
             .
             Thirdly
             ,
             from
             the
             smilitude
             of
             the
             sheepheard
             ,
             seuering
             the
             sheepe
             from
             the
             
             goates
             :
             for
             there
             we
             thus
             read
             :
             
               Cùm
               venerit
               filius
               hominis
               in
               Maiestate
               sua
               ,
               &
               omnes
               angeli
               eius
               ,
               tum
               sedebit
               super
               sedem
               Maiestatis
               suae
               .
            
          
           
             And
             then
             he
             shall
             say
             to
             those
             of
             his
             left
             hand
             :
             
               Discedite
               a
               me
               maledicti
               in
               ignem
               aeternū
               .
               &c.
               Depart
               from
               me
               ,
               you
               cursed
               into
               euerlasting
               fire
               :
            
             but
             touching
             the
             iust
             ,
             it
             is
             thē
             said
             .
             
               Come
               vnto
               me
               yee
               blessed
               of
               my
               Father
               &c.
               
            
             Heere
             we
             see
             the
             forme
             of
             this
             iudgment
             ,
             the
             sentēce
             of
             the
             iudge
             ,
             and
             the
             eternity
             of
             punishmēt
             and
             reward
             is
             most
             clearly
             and
             euidently
             described
             by
             the
             iudge
             himselfe
             .
             To
             conclude
             ,
             nothing
             is
             more
             frequently
             proposed
             and
             inculcated
             ,
             both
             in
             Parables
             ,
             and
             in
             other
             most
             graue
             sētences
             by
             Christ
             himselfe
             ,
             then
             punishment
             and
             rewards
             after
             this
             life
             .
          
           
             21.
             
             The
             21.
             
             The
             Apostle
             in
             the
             secōd
             to
             the
             Romans
             thus
             saith
             :
             
               Secundum
               duritiē
               tuam
               ,
               &
               impoenitens
               cor
               &c.
               
               After
               thy
               hardnes
               &c.
               thou
               heapest
               vnto
               thy selfe
               wrath
               against
               the
               day
               of
               wrath
               &c.
               
            
             Heere
             the
             multitude
             of
             sinnes
             are
             to
             be
             accounted
             as
             the
             treasury
             of
             punishments
             ;
             and
             ech
             sinne
             as
             a
             seed
             of
             eternall
             fire
             ,
             which
             except
             it
             be
             washed
             away
             in
             this
             life
             with
             the
             teares
             of
             true
             repentance
             ,
             it
             will
             hereafter
             cause
             an
             vnquēchable
             fire
             .
          
           
             22.
             
             The
             22.
             in
             the
             second
             to
             the
             
               Corinthiās
               c.
            
             5.
             
             
               Omnes
               nos
               manifestari
               oportet
               ante
            
             
             
               tribunal
               &c.
               
               VVee
               must
               all
               appeare
               before
               the
               iudgment
               seate
               of
               Christ
               ,
               that
               euery
               man
               may
               receaue
               the
               things
               ,
               which
               are
               done
               in
               his
               body
               ,
               according
               to
               that
               ,
               which
               the
               hath
               done
               ,
               either
               good
               or
               euill
               .
            
             The
             like
             he
             repeateth
             in
             many
             other
             places
             .
          
           
             23.
             
             The
             23.
             in
             the
             2.
             to
             the
             
               Thessalonians
               c.
            
             1.
             
             
               Qui
               poenas
               dabunt
               &c.
               The
               wicked
               shall
               be
               punished
               &c.
               
            
             Here
             the
             Apostle
             speaketh
             of
             all
             sinners
             ,
             who
             belieue
             not
             the
             Gospel
             ;
             who
             being
             depriued
             of
             al
             the
             goods
             ,
             which
             here
             they
             enioyed
             ,
             shall
             eternally
             be
             punished
             ,
             euen
             by
             the
             iudgment
             ,
             sentence
             and
             power
             of
             our
             Lord
             ;
             and
             these
             paines
             they
             shall
             endure
             in
             the
             sight
             of
             God
             himselfe
             &
             all
             his
             Saints
             ;
             and
             this
             shall
             happen
             to
             all
             them
             ,
             when
             our
             Lord
             shall
             come
             ,
             that
             he
             may
             remunerate
             his
             seruants
             with
             eternall
             glory
             ,
             and
             transfer
             them
             into
             his
             most
             glorious
             kingdome
             .
          
           
             24.
             
             The
             24.
             in
             the
             secōd
             of
             Peter
             c.
             3
             
               C●li
               qui
               nunc
               sunt
               &c.
            
             
             And
             after
             he
             saith
             :
             
               Adueniet
               autem
               dies
               domini
               &c.
            
             
             Lastly
             
               S.
               Peter
            
             thus
             there
             addeth
             .
             
               Cumigitur
               haec
               omnia
               &c.
            
             to
             al
             which
             places
             for
             greater
             breuity
             I
             referre
             the
             studious
             Reader
             ;
             they
             cōtaynig
             in
             thēselues
             a
             most
             dreadful
             &
             feareful
             descriptiō
             of
             the
             day
             of
             iudgment
             ,
             and
             of
             the
             punishment
             reserued
             for
             the
             wicked
             .
          
           
             25.
             
             The
             25.
             is
             in
             the
             Apocalyps
             c.
             14.
             
             Si
             
             
               quis
               adorauerit
               bestiam
               &c.
               Et
               si
               quis
               Antichriste
               consenserit
               &c.
            
             And
             c.
             20.
             
             
               Qui
               non
               est
               inuētu●
               in
               libro
               vitae
               &c.
            
             And
             c.
             21.
             
             
               Timidis
               autem
               &
               incredulis
               &c
            
             Heere
             he
             calleth
             those
             fearful
             ,
             who
             throgh
             feare
             of
             death
             or
             losse
             of
             goods
             depart
             from
             the
             true
             faith
             of
             Christ
             ;
             &
             those
             blinded
             ,
             who
             liue
             according
             to
             the
             manner
             of
             Idolaters
             ;
             and
             finally
             lyars
             ,
             who
             perniciously
             and
             dangerously
             do
             lye
             ;
             as
             all
             perinrious
             and
             calumnious
             men
             doe
             .
             All
             which
             men
             (
             without
             finall
             repentance
             )
             shal
             burne
             (
             as
             the
             text
             saith
             )
             
               in
               stagno
               ardente
               igne
               &
               sulphure
               ,
               quod
               est
               mors
               secūda
               :
               in
               the
               lake
               which
               burneth
               with
               fire
               and
               brimstone
               ,
               which
               is
               the
               second
               death
               .
            
             I
             here
             omit
             many
             other
             testimonies
             of
             sacred
             Scripture
             ,
             by
             the
             which
             the
             last
             dreadful
             iudgment
             ,
             and
             a
             remuneratiō
             after
             this
             life
             is
             most
             euidently
             cōfirmed
             &
             warranted
             :
             for
             there
             is
             no
             sentence
             or
             article
             of
             faith
             ,
             which
             is
             more
             established
             and
             grounded
             in
             Gods
             holy
             word
             ,
             then
             this
             is
             ,
             it
             being
             the
             foundation
             of
             all
             vertue
             and
             Iustice
             ;
             Since
             it
             more
             perswadingly
             inuiteth
             man
             to
             piety
             and
             more
             vehemētly
             deterreth
             him
             from
             vice
             ,
             then
             any
             other
             motiue
             or
             cogitation
             whatsoeuer
             .
             Whereupon
             the
             wiseman
             in
             the
             7.
             of
             Ecclesiasticus
             deseruedly
             said
             .
             
               In
               omnibus
               operibus
               tuis
               memorare
               &c.
               In
               all
               thy
               works
               remember
               the
               end
               ,
               and
               thou
               thalt
               neuer
               do
               amisse
               .
            
          
           
           
             Neither
             is
             there
             any
             iust
             cause
             to
             suspect
             that
             this
             doctrine
             of
             future
             retribution
             was
             first
             excogitated
             and
             forged
             only
             for
             policy
             ,
             &
             the
             more
             easily
             to
             retaine
             people
             in
             obedience
             and
             obseruation
             of
             the
             lawes
             ;
             since
             a
             thing
             ,
             which
             is
             a
             mere
             fiction
             and
             forgery
             cannot
             be
             so
             powerfull
             ,
             as
             to
             beget
             probity
             ,
             innocency
             ,
             and
             iustice
             (
             as
             aboue
             we
             haue
             shewed
             .
             )
             Furthermore
             ,
             such
             men
             as
             most
             laboured
             in
             the
             diuulging
             of
             this
             doctrine
             ,
             regarded
             nothing
             lesse
             then
             external
             policy
             ,
             and
             temporal
             domination
             or
             gouerment
             .
             For
             they
             did
             not
             only
             in
             their
             owne
             persons
             contemne
             al
             worldly
             matters
             ,
             as
             honours
             ,
             dignities
             ,
             and
             all
             terrene
             principality
             ;
             but
             also
             in
             their
             books
             and
             writings
             they
             taught
             the
             same
             to
             be
             cont●ned
             .
             It
             is
             vsuall
             to
             flatterers
             ,
             and
             such
             as
             gape
             after
             the
             fauour
             of
             Princes
             ,
             to
             inuent
             such
             proiects
             ,
             which
             may
             best
             serue
             for
             policy
             ,
             and
             cause
             the
             states
             of
             those
             princes
             to
             become
             more
             illustrious
             ,
             and
             more
             permament
             ;
             with
             which
             kind
             of
             Sycophants
             the
             world
             at
             this
             present
             swarmes
             .
             To
             cōclude
             we
             may
             ad
             hereto
             ,
             that
             al
             those
             ,
             who
             were
             the
             most
             resolute
             maintainers
             of
             the
             foresaid
             assertion
             ,
             were
             indued
             with
             wonderfull
             sanctity
             and
             wisedome
             ,
             infused
             euen
             from
             heauen
             ;
             as
             also
             most
             of
             them
             became
             admirable
             &
             most
             eminent
             for
             working
             
             of
             miracles
             ,
             &
             the
             spirit
             of
             Prophecy
             ;
             so
             as
             there
             is
             no
             shew
             or
             colour
             ,
             why
             we
             should
             now
             call
             in
             question
             the
             irrefragable
             truth
             of
             the
             former
             doctrine
             .
          
        
         
           
             THE
             CONCLVSION
             .
             
               CHAP.
               XXVI
            
             .
          
           
             
               QVo
               ibo
               a
               spiritu
               tuo
               ,
               &
               quo
               a
               facie
               tua
               fugiam
               ?
            
             
             
               Si
               ascendero
               in
               caelum
               &c.
               
               Whither
               shall
               I
               goe
               from
               thy
               spirit
               ?
               Or
               whither
               shall
               I
               flie
               from
               thy
               presence
               ?
               If
               I
               ascend
               into
               heauen
               ,
               thou
               art
               there
               :
               If
               I
               lye
               downe
               in
               Hell
               ,
               thou
               art
               there
               .
               Let
               me
               take
               the
               wings
               of
               the
               morning
               ,
               and
               dwell
               in
               the
               vttermost
               parts
               of
               the
               sea
               ,
               yet
               thither
               shall
               thy
               hand
               lead
               me
               ,
               and
               thy
               right
               hand
               hould
               me
               .
            
             Woe
             be
             to
             the
             mynds
             of
             mortal
             men
             ,
             blinded
             through
             their
             owne
             malice
             ;
             woe
             to
             the
             hearts
             of
             the
             foolish
             encompassed
             on
             each
             side
             with
             the
             darknes
             of
             their
             owne
             sinnes
             .
             Thou
             (
             
               O
               most
               mighty
               powerfull
               ,
               and
               most
               wise
               God
            
             )
             fillest
             the
             heauens
             and
             the
             earth
             ,
             and
             yet
             thou
             art
             not
             acknowled
             God
             of
             many
             ;
             thou
             art
             most
             intimately
             and
             inwardly
             present
             to
             al
             things
             ,
             &
             yet
             art
             not
             knowne
             .
             Thou
             createst
             ,
             informest
             ,
             nourishest
             ,
             perfectest
             ,
             supporst
             ,
             &
             gouernest
             all
             things
             ,
             and
             yet
             they
             deny
             thee
             to
             be
             fountaine
             &
             authour
             of
             all
             these
             things
             ;
             thou
             giuest
             the
             
             being
             to
             all
             things
             ,
             and
             yet
             they
             belieue
             ,
             thou
             hast
             no
             being
             .
             Thou
             manifestest
             by
             infinite
             meanes
             &
             wayes
             thy
             power
             ,
             wisedome
             ,
             goodnes
             ,
             mercy
             and
             iustice
             to
             the
             eye
             of
             al
             ;
             and
             yet
             diuers
             of
             these
             eyes
             (
             as
             being
             blind
             )
             do
             not
             perceaue
             this
             thy
             manifestatiō
             .
             The
             nature
             of
             all
             things
             do
             preach
             and
             proclayne
             thee
             ,
             and
             yet
             they
             are
             deafe
             to
             such
             a
             lowd
             and
             notorious
             a
             proclamation
             .
             
             
               The
               Heauens
               declare
               the
               glory
               of
               God
               ,
               &
               the
               firmament
               sheweth
               the
               works
               of
               his
               hands
               .
            
             All
             things
             do
             confesse
             ,
             saying
             ,
             
               Ipse
               fecit
               nos
            
             &c.
             
             
               He
               made
               vs
               ,
               &
               not
               we
               our selues
            
             ;
             neither
             
             are
             we
             thus
             become
             through
             any
             casuall
             concourse
             of
             Atomies
             .
             It
             is
             he
             ,
             that
             by
             his
             owne
             omnipotēcy
             euen
             out
             of
             the
             darknes
             of
             nothing
             ,
             brought
             vs
             forth
             into
             this
             light
             .
             It
             is
             he
             ,
             who
             thus
             hath
             framed
             vs
             ,
             &
             hath
             imprinted
             in
             euery
             one
             of
             vs
             this
             our
             seuerall
             pulchritude
             ,
             splendour
             ,
             and
             beauty
             through
             the
             infinitenes
             of
             his
             owne
             wisedome
             .
             Finally
             it
             is
             he
             ,
             who
             through
             his
             goodnes
             conserueth
             ,
             and
             through
             his
             prouidence
             gouerneth
             ,
             &
             directeth
             ech
             thing
             to
             its
             peculiar
             end
             .
             This
             is
             the
             voyce
             and
             language
             of
             euery
             creature
             in
             the
             world
             ;
             neither
             can
             any
             one
             be
             ignorāt
             hereof
             ,
             who
             is
             not
             possessed
             with
             a
             deafe
             Diuel
             .
             For
             frō
             whence
             proced
             the
             most
             swift
             reuolutions
             of
             the
             heauens
             ,
             but
             from
             his
             power
             and
             
             wisedome
             ?
             From
             whence
             is
             that
             most
             established
             and
             certaine
             harmony
             of
             those
             celestiall
             motions
             ,
             which
             neuer
             are
             intermitted
             ,
             neuer
             broke
             any
             wauering
             vncertainty
             ,
             but
             euer
             indeclinable
             continue
             in
             one
             and
             the
             same
             tenour
             ?
             From
             whence
             are
             the
             structures
             of
             so
             many
             liuing
             Creatures
             ,
             &
             their
             multiplicious
             and
             wonderful
             formes
             ?
             From
             whence
             those
             innumerable
             &
             most
             fit
             and
             Symmetriall
             proportiōs
             both
             of
             the
             parts
             among
             themselues
             ,
             as
             also
             of
             the
             parts
             with
             reference
             to
             the
             whole
             ?
             Frō
             whence
             that
             different
             internall
             temperature
             of
             euery
             part
             of
             a
             naturall
             body
             ,
             and
             that
             externall
             most
             congruent
             fabrick
             and
             conformation
             of
             them
             to
             their
             proper
             function
             &
             operations
             ?
             From
             whence
             that
             stupendious
             force
             in
             seedes
             ,
             by
             the
             which
             the
             bodyes
             of
             all
             things
             ,
             &
             of
             all
             smallest
             parcels
             of
             those
             bodyes
             are
             disposed
             ,
             framed
             ,
             and
             made
             apt
             &
             sorting
             to
             their
             ends
             ?
             Nothing
             of
             these
             cā
             be
             made
             by
             it self
             ,
             since
             nothing
             of
             these
             is
             for
             it selfe
             .
             No
             one
             of
             these
             is
             an
             end
             to
             it selfe
             ,
             and
             therefore
             no
             one
             of
             thē
             is
             a
             beginning
             to
             it selfe
             .
             Neither
             can
             they
             receaue
             their
             being
             from
             fortune
             ,
             or
             chance
             ,
             for
             nothing
             that
             is
             firme
             ,
             constant
             ,
             regular
             ,
             and
             consisting
             of
             most
             due
             and
             precise
             proportions
             proceed
             frō
             these
             ;
             all
             their
             effects
             being
             (
             indeed
             )
             changeable
             ,
             vncertaine
             ,
             &
             
             full
             of
             disorder
             ,
             and
             confusion
             .
          
           
             Therefore
             it
             is
             most
             necessary
             ,
             that
             all
             these
             things
             do
             take
             their
             beginning
             from
             some
             mind
             which
             through
             its
             wisedome
             was
             able
             to
             excogitate
             and
             inuent
             so
             many
             wōderful
             &
             infinite
             things
             ,
             through
             its
             power
             ,
             to
             performe
             them
             ,
             &
             through
             its
             Prouidēce
             ,
             to
             gouerne
             them
             .
             And
             this
             mind
             or
             intelligēce
             we
             call
             Thee
             ,
             being
             our
             Lord
             and
             God.
             Therefore
             thou
             art
             the
             Origin
             and
             sourse
             of
             all
             things
             ,
             the
             efficient
             cause
             of
             all
             ,
             the
             forme
             of
             all
             ,
             the
             end
             of
             all
             ,
             the
             supporter
             ,
             foundation
             and
             conseruation
             of
             all
             .
             In
             thee
             all
             things
             do
             pre-exist
             ,
             and
             this
             not
             confusedly
             ,
             but
             most
             ordinately
             ;
             yet
             after
             a
             simple
             and
             abstracted
             manner
             ,
             and
             in
             a
             most
             pure
             essence
             or
             being
             ;
             like
             as
             the
             worke
             of
             the
             artificer
             lyeth
             inwardly
             hid
             in
             his
             vnderstanding
             ,
             and
             resteth
             knowne
             to
             him
             alone
             ,
             before
             it
             becometh
             an
             externall
             and
             sensible
             worke
             .
             All
             things
             are
             
               in
               thee
               ,
               from
               thee
               ,
               by
               thee
               ,
               for
               thee
               ,
               and
               thou
               art
               aboue
               all
               things
               .
            
             For
             thou
             art
             more
             diffused
             &
             large
             ,
             then
             any
             magnitude
             ;
             more
             ancyent
             ,
             then
             all
             eternity
             ;
             more
             strong
             then
             all
             power
             ;
             more
             radiant
             &
             shining
             then
             all
             light
             ;
             more
             faire
             then
             all
             beauty
             ;
             more
             sweet
             then
             all
             pleasure
             ;
             more
             worthy
             and
             eleuated
             then
             all
             honour
             ;
             more
             intrinsicall
             and
             inward
             then
             any
             secret
             ;
             more
             high
             ,
             thē
             al
             height
             ;
             
             and
             more
             low
             ,
             then
             any
             depth
             .
             Thou
             art
             most
             supreme
             ,
             and
             yet
             best
             ;
             most
             stable
             ,
             &
             yet
             incomprehensible
             ,
             most
             powerfull
             ,
             &
             yet
             most
             benigne
             ;
             most
             mercifull
             ,
             and
             yet
             most
             iust
             ;
             most
             secret
             ,
             and
             yet
             most
             present
             and
             inward
             ;
             most
             faire
             and
             yet
             most
             strong
             .
             Thou
             art
             immutable
             ,
             and
             yet
             changest
             all
             things
             ;
             neuer
             new
             ,
             neuer
             old
             ;
             thou
             renewest
             all
             things
             ,
             &
             yet
             bringest
             the
             proud
             man
             to
             decrepit
             old
             age
             .
             Thou
             art
             euer
             working
             ,
             and
             yet
             euer
             quyet
             ,
             creating
             ,
             nourishing
             ,
             and
             perfecting
             all
             things
             ;
             supporting
             ,
             filling
             and
             protecting
             all
             things
             .
             Thou
             art
             aboue
             all
             ,
             and
             vnderneath
             a●
             ;
             internall
             with
             all
             ,
             and
             externall
             to
             all
             ;
             aboue
             all
             in
             gouerning
             of
             things
             ,
             vnderneath
             in
             supporting
             and
             sustentating
             of
             them
             ;
             internall
             by
             penetration
             ,
             externall
             by
             comprehending
             all
             things
             within
             thy
             large
             circūference
             .
             O
             how
             wonderfully
             and
             bountifully
             dealest
             thou
             with
             vs
             ,
             most
             dreadful
             &
             infinite
             Maiesty
             !
             
               Tu●solem
               tuum
               &c.
               Thou
               makest
               the
               Sunne
               to
               arise
               on
               the
               euill
               ,
               and
               the
               good
            
             ;
             
             
               thou
               sendest
               rayne
               on
               the
               iust
               ,
               &
               the
               iniust
               .
            
             Thou
             most
             copiously
             powrest
             out
             the
             treasures
             of
             thy
             goodnes
             vpon
             thy
             enemyes
             ,
             which
             betrample
             thy
             law
             ,
             blaspheme
             thy
             holy
             name
             ,
             deny
             thy
             prouidence
             ,
             and
             impugne
             thy
             Church
             ;
             enriching
             them
             withall
             the
             temporall
             goods
             of
             this
             life
             ,
             &
             inuiting
             
             them
             to
             a
             contrite
             repentance
             ;
             that
             so
             they
             may
             be
             made
             partakers
             of
             thy
             eternall
             goods
             .
             Thou
             seekest
             vs
             ,
             yet
             wantest
             nothing
             ;
             thou
             louest
             ,
             yet
             art
             free
             from
             heat
             of
             desire
             ;
             art
             angry
             ,
             yet
             remainest
             quyet
             ;
             repentest
             ,
             yet
             grieues
             not
             ;
             chāgest
             thy
             works
             ,
             and
             yet
             not
             changest
             thy
             determinations
             .
             Thou
             art
             not
             poore
             ,
             and
             yet
             thou
             reioycest
             at
             gaines
             ;
             not
             couetous
             ,
             yet
             expectest
             vsury
             ;
             thou
             repayest
             debts
             ,
             owing
             nothing
             ;
             thou
             forgiuest
             debts
             ,
             loosing
             nothing
             .
             What
             more
             shall
             I
             say
             ,
             
               My
               God
               ,
               my
               life
               ,
               Light
               ,
               and
               sweetnes
               of
               my
               heart
               ?
            
             What
             can
             we
             say
             ,
             when
             we
             speake
             of
             thee
             who
             aboue
             all
             speach
             art
             ineffable
             ,
             and
             aboue
             all
             vnderstanding
             incōprehensible
             ?
             Only
             this
             we
             may
             securely
             pronounce
             of
             thee
             ,
             that
             thou
             art
             more
             excellent
             ,
             then
             either
             words
             can
             deliuer
             ,
             or
             mind
             conceaue
             .
             Woe
             then
             be
             to
             all
             those
             ,
             that
             are
             ignorāt
             of
             thee
             ,
             
               woe
               ,
               woe
            
             ,
             to
             a●such
             who
             knowing
             thee
             ,
             do
             not
             serue
             thee
             ,
             but
             contemne
             thy
             lawes
             &
             commandements
             .
             
               Woe
               ,
               woe
               ,
               woe
            
             ,
             to
             all
             them
             ,
             which
             do
             either
             oppugne
             or
             reiect
             (
             as
             Atheists
             do
             )
             thy
             wholsome
             doctrine
             ,
             which
             thou
             hast
             reuealed
             by
             thy
             sonne
             
               Iesus
               Christ
               our
               Lord
               &
               Redeemer
               ,
            
             and
             hast
             proposed
             to
             vs
             by
             thy
             spouse
             the
             Church
             .
             Thou
             ,
             who
             art
             the
             fountaine
             of
             al
             good
             ,
             suffer
             the
             beames
             of
             thy
             infinite
             mercy
             to
             shyne
             vpon
             the
             miserable
             soules
             
             of
             all
             such
             ,
             that
             they
             may
             acknowledge
             their
             owne
             cecity
             ,
             blindnes
             ,
             and
             errours
             ;
             that
             they
             may
             see
             the
             danger
             of
             their
             owne
             eternall
             damnation
             ;
             that
             they
             may
             imbrace
             the
             certainty
             of
             thy
             doctrine
             ;
             the
             which
             thou
             propoundest
             to
             all
             by
             the
             Church
             ;
             and
             finally
             ,
             that
             they
             being
             thus
             illuminated
             ,
             may
             acknowledge
             ,
             feare
             ,
             loue
             ,
             praise
             and
             reuerence
             thy
             Maiesty
             and
             prouidēce
             ,
             both
             here
             during
             the
             tyme
             of
             this
             temporall
             life
             ,
             and
             hereafter
             for
             all
             Eternity
             .
             Amen
             .
          
        
      
       
         FINIS
         .
      
    
     
       
         
         
           Gentle
           Reader
           .
        
         
           PAg.
           207.
           lin
           .
           17.
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           rea●
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           And
           if
           any
           the
           like
           verball
           faults
           haue
           in
           othe●
           places
           escaped
           ;
           it
           is
           desired
           ,
           thou
           wouldst
           b●
           pleased
           to
           correct
           them
           ,
           by
           thy
           owne
           iudicious
           reading
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A05370-e1300
           
             a
             Lib.
             5.
             de
             ●●uit
             .
             cap.
             
          
           
             a
             Lib
             1
             de
             Leg.
             
          
           
             b
             Denatura
             Deo●●●●
             .
          
           
             
               Luer
               .
               l
            
             1
             ▪
             &
             3.
             
             
               Plin.
               l.
            
             1●●
             7.
             &
             l.
             7.
             c.
             55.
             
          
           
             Man
             and
             liuing
             Creatures
             .
          
           
             Cōpounded
             bodyes
             .
          
           
             Materia
             Prima
             .
          
           
             The
             heauenly
             Orbes
             .
          
           
             The
             variety
             and
             beauty
             of
             things
             cānot
             be
             referred
             to
             the
             Sunne
             .
          
           
             Liuing
             Nature
             .
          
           
             Mans
             body
             .
          
           
             Plants
             .
          
           
             Flowers
             .
          
           
             The
             beauty
             of
             ●●e
             inward
             soules
             or
             formes
             of
             things
             .
          
           
             The
             sensitiue
             soule
             .
          
           
             Psalm
             .
             93.
             
          
           
             The
             Sun
             not
             created
             for
             it selfe
             .
          
           
             The
             stares
             ,
             the
             Orbs
             and
             all
             other
             bodyes
             created
             for
             the
             vse
             of
             a
             reasonable
             soule
             .
          
           
             The
             motion
             of
             the
             Heauens
             ordayned
             for
             a
             reasonable
             soule
             .
          
           
             The
             4.
             seasons
             of
             the
             yeare
             .
          
           
             Wynds
             ,
             showers
             ,
             Cloudes
             .
          
           
             The
             benefit
             of
             wynds
             .
          
           
             The
             beginning
             of
             riuers
             and
             welsprings
             .
          
           
             The
             profit
             of
             showers
             .
          
           
             The
             profit
             of
             Snow
             
          
           
             The
             profit
             of
             frost
             .
          
           
             The
             wonderfull
             disposition
             of
             the
             Elements
             .
          
           
             The
             conformatiō
             of
             the
             Earth
             .
          
           
             Mountaines
             .
          
           
             The
             qualityes
             of
             the
             earth
             and
             the
             sea
             .
          
           
             The
             saltnes
             of
             the
             sea
             .
          
           
             The
             Ca●●●ityes
             .
          
           
             The
             world
             why
             created
             .
          
           
             Man
             the
             end
             of
             all
             visible
             things
             &
             of
             the
             whole
             world
             .
          
           
             The
             Cōsideratiō
             of
             〈◊〉
             body
             .
          
           
             Bones
             .
          
           
             Muscles
             
          
           
             De
             formatione
             ●●tus
             .
          
           
             The
             spirits
             .
             〈◊〉
             
          
           
             The
             principal
             parts
             of
             the
             body
             
          
           
             The
             engendring
             of
             the
             ●pirits
             .
          
           
             How
             the
             spirits
             are
             distributed
             through
             out
             the
             body
             .
          
           
             The
             distributiō
             of
             the
             bloud
             .
          
           
             The
             distribution
             of
             the
             vitall
             spirits
             
          
           
             Systole
             and
             diastole
             .
          
           
             The
             distributiō
             of
             the
             Animall
             Spirits
             .
          
           
             The
             production
             of
             the
             brayne
             and
             its
             skins
             .
          
           
             Six
             payre
             of
             sinewes
             from
             the
             brayne
             .
          
           
             Thirty
             payre
             of
             sinewes
             from
             the
             spina
             dorsi
             .
          
           
             The
             Composition
             of
             the
             Sinewes
             .
          
           
             How
             the
             three
             principall
             mēbers
             are
             throughout
             the
             whole
             body
             .
          
           
             The
             thre
             p●incip
             Memb●●
             are
             〈◊〉
             in
             other
             liuinge
             Creatures
             .
          
           
             The
             externall
             parts
             of
             liuing
             Creatures
             .
          
           
             The
             shape
             of
             Birdes
             .
          
           
             The
             making
             of
             ●ourefooted
             Beasts
             .
          
           
             The
             making
             of
             fishes
             .
          
           
             a
             ●
             ▪
             9.
             c.
             33.
             
          
           
             The
             naturall
             weapons
             and
             couerings
             of
             beasts
             .
          
           
             The
             fabricke
             or
             making
             of
             Plāts
             .
          
           
             The
             seminall
             vertue
             or
             power
             .
          
           
             The
             maner
             ,
             how
             the
             seminall
             vertue
             worketh
             .
          
           
             The
             proportion
             betweene
             the
             internall
             forme
             &
             the
             body
             ,
             and
             betweene
             the
             body
             &
             the
             seminall
             vertue
             .
          
           
             The
             seminall
             vertue
             is
             the
             impression
             of
             a
             Di●yne
             Art.
             
          
           
             The
             working
             of
             liuing
             Creatnres
             are
             directed
             to
             an
             end
             
          
           
             The
             Industry
             of
             irrationable
             Creatures
             .
          
           
             The
             spyder
             .
          
           
             The
             industry
             of
             Bees
             .
          
           
             The
             industry
             of
             Emmets
             .
          
           
             The
             Industry
             of
             the
             silk-worme
             .
          
           
             The
             industry
             of
             fishes
             .
          
           
             Oppianus
             l
             5.
             de
             piscatura
             A●l●an●s
             l.
             8.
             
             ●
             .
             6.
             
             Plutarch
             de
             prudentia
             animal
             .
          
           
             The
             Industry
             of
             Birds
             
          
           
             Beasts
             know
             what
             is
             hurtfull
             to
             them
             ,
             and
             what
             medicinable
             .
          
           
             why
             naturall
             instincts
             guyde
             beasts
             like
             Reason
             .
          
           
             God
             is
             euer
             present
             to
             his
             workes
             .
          
           
             The
             diuersity
             of
             faces
             .
          
           
             Of
             Pouerty
             .
          
           
             That
             the
             former
             Miracles
             cannot
             be
             said
             to
             be
             forged
             .
          
           
             As
             S.
             Augustine
             l.
             3.
             de
             Trinit
             .
             c.
             8.
             teacheth
             .
          
           
             Luke
             21.
             
          
           
             Daniel
             .
             ●
             .
             9.
             
          
           
             1
             v.
             25.
             
          
           
             2
             v.
             26.
             
          
           
             3
             v.
             26.
             
          
           
             4
             v.
             26.
             
          
           
             5
             v.
             27.
             
          
           
             6
             v.
             27.
             
          
           
             7
             v.
             27.
             
          
           
             8
             v
             ▪
             ibid.
             
          
           
             1
             l.
             11.
             
             Odiss
             .
          
           
             2
             Exod.
             8.
             
             &
             9.
             
             ●
             .
             reg
             .
             28.
             
          
           
             Lib.
             2.
             cap.
             7.
             
          
           
             f
             Ps
             .
             51
             
          
           
             An
             impossible
             figment
             cannot
             be
             the
             cause
             of
             al
             vertue
             
          
           
             If
             there
             be
             no
             God
             ,
             thē
             should
             Wisedome
             extinguish
             all
             vertue
             &
             Errour
             increase
             vertue
             .
          
           
             Vpō
             the
             foresaid
             principle
             the
             best
             Men
             should
             be
             the
             most
             folish
             ;
             &
             the
             worst
             the
             most
             wise
             .
          
           
             Vpon
             the
             former
             ground
             Blasphemyes
             should
             not
             be
             euill
             .
          
           
             Exod.
             7.
             c.
             9.
             
          
           
             1
             Exod.
             16.
             
          
           
             2
             Ibid.
             c.
             15.
             
          
           
             3
             Exod.
             40.
             
          
           
             4
             Ibid.
             
          
           
             5
             Exod.
             33.
             
          
           
             6
             Exod.
             17.
             
             Num.
             20.
             
          
           
             7
             Num.
             11.
             
          
           
             8
             Num.
             26.
             
          
           
             Num.
             16.
             
             &
             28.
             
          
           
             9
             Num.
             10.
             
          
           
             10
             ●bi
             supra
             ●
             2●
             
          
           
             11
             Ioan
             3.
             
          
           
             12
             Exo.
             17.
             
          
           
             13
             Iosue
             3.
             
          
           
             14
             Ibid.
             cap.
             6.
             
          
           
             15
             Ibid.
             cap.
             10.
             
          
           
             16
             Iud.
             cap.
             3.
             
          
           
             17
             Iud.
             cap.
             3.
             
          
           
             18
             Iud.
             cap.
             4.
             
          
           
             19
             Iud.
             cap.
             6.
             
          
           
             20
             Iud.
             10.
             
          
           
             21
             Iud.
             c.
             14.
             15.
             16.
             
          
           
             22
             1.
             
             Re
             13.
             
             &
             15.
             
          
           
             24
             3.
             
             Reg.
             2.
             4.
             
          
           
             25
             2.
             
             Paralip
             .
             c.
             13.
             
          
           
             26
             2.
             
             Paralip
             .
             c.
             14.
             
          
           
             27
             Ibidem
             .
             20.
             
          
           
             28
             4.
             
             Reg.
             19.
             
             &
             2.
             
             Paralip
             .
             32.
             
          
           
             1
             Exod.
             5.
             
          
           
             2
             4.
             
             Re●s
             .
             19.
             
             (
             2
             )
             
               Pa●●
               .
               lip
            
             .
             32.
             
             Tobias
             .
             1.
             
          
           
             3
             Daniel
             c.
             3.
             
          
           
             4
             Daniel
             4.
             
          
           
             5
             Acts
             12.
             
             
               Ioseph
               .
               l.
            
             19.
             
               ●ntiquit
               .
               ●
            
             .
             ●
             .
          
           
             7
             2.
             
             Ma
             chab
             .
             15.
             
          
           
             8
             Leuitieus
             ▪
             24.
             
          
           
             9
             Iudith
             6.
             
          
           
             10
             Ibid.
             23.
             
          
           
             11
             2.
             
             Machab.
             
          
           
             12
             1.
             
             Reg.
             c.
             6.
             
          
           
             13
             Ibi●●●
             .
          
           
             14
             Daniel
             ●
             .
          
           
             15
             2.
             
             Machab.
             3.
             
          
           
             VVhy
             diuine
             Prodence
             suffereth
             the
             courses
             of
             the
             wicked
             in
             this
             VVorld
             .
          
        
         
           Notes for div A05370-e20080
           
             The
             argument
             of
             the
             Contrary
             opinion
             .
          
           
             The
             knowledge
             of
             man
             is
             illimitable
             .
          
           
             1
             Lib.
             ●
             .
             Confess
             .
             c.
             ●
             .
          
           
             Aristotle
             12.
             
             Metaphys
             .
             c.
             9.
             
          
           
             Whether
             wicked
             Men
             are
             made
             in
             vayne
             to
             liue
             in
             the
             world
             .
          
           
             Whether
             vertue
             be
             a
             reward
             of
             it self
             .
          
           
             Pro
             Archia
             .
             Poeta
             .
          
           
             Pro
             Milone
             .
          
           
             2
             Pro
             Archia
             Poe●●
             .
          
           
             3
             l.
             5.
             de
             Ciuit
             dei
             c.
             12.
             
          
           
             2.
             
             Ethic.
             c.
             4.
             
          
           
             Why
             are
             men
             so
             desirous
             of
             prayse
             
          
           
             Valerius
             Max
             c.
             8.
             
          
           
             Prouer
             b.
             22.
             
             Eccles
             .
             4.
             1.
             
          
           
             Prouerb
             .
             16.
             
          
           
             ●
             .
             Cor.
             4.
             
          
           
             Psalm
             .
             36.
             
          
           
             Eccles
             .
             21.
             
          
           
             
               Home●
               ▪
            
             ●
             11.
             
               &
               a●●bi
               virgil
               .
               ●
            
             .
             8.
             
             
               Aenead
               .
               Ouid.
               l.
            
             4.
             
             Metamorph
             .
          
           
             The
             1.
             Argumēt
             
          
           
             The
             2
             ▪
             Argumēt
             
          
           
             The
             3.
             Argumēt
             
          
           
             The
             Argument
             of
             Pliny
             .
          
           
             The
             vayne
             iudgmēt
             of
             the
             Stoicks
             touching
             the
             Soule
             .
          
           
             
               Vid.
               Epictetus
               dissert
            
             .
             1.
             c.
             14.
             
             
               Seneca
               epist.
            
             92.
             
             
               Cicero
               Tusc
            
             .
             5.
             
          
           
             The
             Errours
             of
             Origen
             
          
           
             The
             worme
             of
             Conscience
             .
          
           
             Mark.
             9.
             
             Esay
             .
             66.
             
          
           
             Math.
             13.
             
          
           
             Sinne
             the
             seed
             of
             Hell
             fyre
             .
          
           
             Esay
             .
             30.
             
             Malach.
             4.
             
             Math.
             25.
             
          
           
             Psalm
             .
             138.
             
          
           
             Psal
             .
             18.
             
          
           
             Psal
             .
             99.
             
          
           
             Mat●
             .
             5.